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&OBT MARK 




LIBRARY OF CONGRESS. 

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UNITED STATES OF AMERICA. 



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COMMENTARY 



Gospel of Mark 



BY 



REVERE F. yEIDXER, M.A., B.D., 

Pastor of St. Luke's Evangelical Lutheran Clmrch of Philadelphia, Member of the 
American Oriental Society, etc. 



EMBRACING THE AUTHORISED VERSION OF 1611 

AND 

THE REVISED VERSION OF 1881. 






ALLENTOWN, PA. I 

BROBST, DIEHL & CO. 

1881. 



< 



Entered according to Act of Congress, In the year 1881, 
In the Office of the Librarian of Congress, at Washington, X). a 



ffarrtkA'i 



&iUa&&*2 



GEANT, FaIEES & EODQBES, 

Mectrotypera & Printers, 
62 & 54 North Sixth Street 






CONTENTS. 



^ 



PAGE. 

I. PREFACE 6 

II. INTRODUCTION 7.43 

Chapter I.— Life of St. Mark 7_H 

Chapter II.— The Gospel of St. Mark 11_20 

Chapter III.— The Revised Version of the Gospel 

of St. Mark 21-30 

Chapter IV.— A Chronological Table of the Gospel 
History, exhibiting a Harmony of the Four 

Gospels 30-40 

Chapter V.— List of Authorities 41-43 

III. TEXT AND COMMENTARY 44_301 

IV. GENERAL INDEX 303-509 



THIS VOLVME IS THB FIEST OF A SEEIES INTENDED TO EMBRACE THE WHOLE NEW TESTAMENT. 



PREFACE. 



The author, in this Commentary, has sought to present in a 
concise form an explanation of all the facts necessary to a clear 
understanding of the gospel narrative, and the plan adopted has 
been to make this volume complete in itself, independent of St. 
Matthew or St. Luke. 

It will be observed that each heading of a section is accompa- 
nied by a reference to the parallel passages. 

The writer has also taken into consideration, the wants of 
teachers and Bible Classes, and his aim has been to present the 
Scriptures " in the plain form in which they are to be taught by 
the head of a family." The questions at the foot of the page 
have been prepared with much care, and may be used by the 
student for self-examination, by the teacher as a guide in his 
labors, or by parents in the instruction of their children. 

Special thanks are due to the Rev. Adolph Spaeth, D. D. 
Professor of New Testament Literature and Exegesis, in the Evan- 
gelical Lutheran Theological Seminary in Philadelphia, whose 
ripe scholarship and advice have ever been at the writer's com- 
mand, and to whom the proofs have been submitted as they 
passed through the press. 

These pages are now sent forth with the earnest prayer that 
they may give light and comfort in many a home, and assist the 
youth of our land in the closer study of that precious Word, which 
" is a lamp unto our feet, and a light unto our path." 

E. F. W. 

St. Lttce's Paksonaoe, Philadelphia, 
Fertival of Oie Reformation, Oot. 31, 1881. 



Collect for St Pork's Jotj. 



O Almighty God, who hast instructed Thy holy Church with 
the heavenly doctrine of Thy Evangelist Saint Mark; Give us 
grace, that, being not like children carried about with every 
-wind of doctrine, we may be established in the truth of Thy 
holy Gospel % through Jesus Christ our Lord. Amen. 



INTRODUCTION. 



CHAPTER I. 

LIFE OP ST. MARK. 

1. Name. The Jewish name of the writer of the second and 
briefest of the Gospels was John, which is the same as Johanan 
{the gift of God) ; but according to the Jewish custom of the time, 
the Latin surname of Mark was added. In Acts 12: 12, 25; 15: 
37, both names occur, " John, whose surname was Mark;" in Acts 
13: 5, 13, he is called "John;" but after this he is alwayB known 
as "Mark" (Acts 15: 39; Col. 4: 10; Philemon 24; 2 Tim. 4: 11; 
1 Pet. 5 : 13). 

2. Parentage. Of St. Mark's father we know absolutely nothing. 
His mother's name was Mary (Acts 12 : 12), and as her house served 
as a meeting place for the disciples, it may be inferred that she was 
one of the prominent members of the Apostolic Church in Jerusa- 
lem. The Evangelist was a cousin of Barnabas, the great friend of 
St. Paul (Col. 4: 10), and was therefore, on his mother's side, of 
the tribe of Levi (Acts 4: 36). 

3. His Conversion. The mother of St. Mark seems to have been 
intimately acquainted with St. Peter (Acts 12: 12), and as St. 
Peter calls Mark his son (1 Pet 5: 13), in the same spiritual sense 
of the word in which Paul gives this name to Titus and Timothy 
(Tit 1:4.; 1 Tim. 1 : 2 ; 2 Tim. 1 : 2), we infer that St Mark owed 

1. By what two names is the writer of the second Gktepel known? 
2. What do we know of his parents ? 3. Give an account of Barnabas- 
— Acts 4: 86; 11: 22, 30 ; 12: 25. 4. What do we know of St. Mark's 
conversion t 

7 



INTRODUCTION. 



his conversion to Christianity, to St. Peter. The conjecture that 
the Evangelist was one of the seventy disciples, and that he took 
offence at the " hard saying " of Christ in the synagogue of Caper- 
naum (John 6: 60-66), but was afterwards brought back to the 
faith by St. Peter, is without any warrant. The time of his conver- 
sion, whether it occurred during our Lord's ministry on earth, or 
after the day of Pentecost, must remain forever a matter of uncer- 
■ tainty. 

4. References to Mark in the Gospels. The Evangelist is not 
directly mentioned in the Gospels. There are reasons, however, for 
identifying him with the "certain young man" of Mark 14: 51, 
who, observing what took place at Gethsemane, fled when surprised 
by the guard, leaving behind him the linen robe in which he was 
wrapped. The minuteness of the details given points to him. 

5. References to Mark in the Acts of the Apostles. 

(a) St. Mark appears for the first time, by name, in the evangeli- 
cal history in Acts 12 : 12, where we read that St. Peter, after his 
miraculous escape from prison (a. d. 44), " came to the house of 
Mary the mother of John, whose surname was Mark ; where many 
were gathered together and were praying" 

(b) The visit of Barnabas and Saul to Jerusalem (a. d. 44), as 
bearers of the relief sent by the Church of Antioch " unto the breth- 
ren that dwelt in Judcea" (Acts 11 : 29, 30), was a turning point in 
the history of the young convert, for " Barnabas and Saul returned 
from Jerusalem, when they had fulfilled their ministration, taking 
with them John whose surname was Mark" (Acts 12: 25). 

(c) On their first missionary journey (a. d. 45), Mark accompa- 
nied Barnabas and Saul as their " minister " or "attendant" (Acts 
13 : 5). With them he visited the isle of Cyprus, the native country 
of his kinsman Barnabas (Acts 4: 36). It was his duty to provide 
for their personal wants in traveling, to assist in baptisms, and to 

5. Is there any reference to him in the Gospels ? (?. Under what 
circumstances does his name first occur ? 7. What event decided his 
future calling? 8. Give the date of St. Paul's missionary journeys. — 
a) a. d. (45-48) ; b) a. d. (51-54) ; c) a. i>. (54-57) 9. In what 
way was St. Mark identified with the first journey? 



INTRODUCTION. 



attend to all temporal matters, so that Paul and Barnabas might be 
able to devote themselves entirely to the preaching of the Gospel. 

(d) But when they came to Perga in Pamphylia (a. d. 46 ?), 
Mark " departed from them and returned to Jerusalem " (Acts 13 : 
13). The reason why St. Mark left them is not recorded, but it 
seems from the manner in which Paul speaks of this desertion 
(Acts 15 : 38), that Mark was to be blamed. Being a convert of St. 
Peter, (a) he may not have been prepared for the preaching of the 
gospel in a Gentile country, and simply wished to rejoin St. Peter 
and the other apostles, and share their labors at Jerusalem ; or, (/?) 
he may not have had the courage to face the unknown dangers of 
the Asiatic mountains, the journeyings, the perils of waters, the 
perils of robbers, the hunger and thirst, the fastings, the cold and 
nakedness of 2 Cor. 11 : 26, 27 ; or, (}) the novelty of his work hav- 
ing worn off, knowing that his mother was exposed to persecution, 
he may have longed to see her and to return to Jerusalem. 

(e) Four years later, a. d. 51, when Paul and Barnabas were 
arranging for their second missionary journey, this desertion of 
Mark was the cause of a dispute and a separation between the two 
Apostles ; for " Barnabas was minded to take with them John also, 
who was called Mark. But Paul thought not good to take with 
them him who withdrew from them from Pamphylia, and went not 
ivith them to the work" (Acts 15: 37, 38). The result was that 
11 Paul chose Silas, and went forth," going " through Syria and 
Cilicia, confirming the churches ; " and so " Barnabas took Mark 
with him, and sailed away unto Cyprus " ( Acts 15 : 39, 41). This 
is the last notice we have of St. Mark in the Acts of the Apostles. 

6. References to Mark in the Epistles of St. Paul and St. 
Peter. Whatever was Mark's reason for leaving the two apostles 
at Perga, it did not lead to a final separation between him and 
St. Paul. After a. d. 51, we find but four short and scattered 
notices of the Evangelist, but these are deeply interesting. 

(a) We find him by the side of the Apostle Paul in his first im- 

10. Where and why did he forsake St. Paul? 11. What is the last 
notice of St. Mark in Acts? 12. How often is he referred to in the 
Epistles of St. Paul and St. Peter? 



10 INTRODUCTION. 



prisonment at Rome (a. d. 62-64), on the point of returning to 
Asia Minor, and contemplating a visit to the church at Colossas, 
acknowledged by Paul as one of his "fellow workers unto the king- 
dom of God, men that have been a comfort unto me" (Col. 4: 10, 
11). St. Paul in this letter to the Colossians writes, "if lie come 
unto you, receive him " (Col. 4 : 10), for possibly they had heard 
about St. Mark's leaving the work when at Perga, and so needed to 
be re-assured about him. 

(6) When St. Paul wrote his letter to Philemon, also one of the 
four Epistles of the first captivity — Colossians, Ephesians, Philemon, 
Philippians — St. Mark was still with him, not yet having started on 
his journey to Asia Minor (Philemon 24). 

(c) We next hear of him as being with St. Peter at Babylon : 
u She that is in Babylon, elect together with you, saluteth you ; and 
so doth Mark my son " (1 Pet. 5 : 13). From this we infer that he 
rejoined his beloved father in the faith, the great friend of his 
mother, at Babylon, and assisted him in his labors among his own 
countrymen. 

{d) The last reference to the Evangelist in the New Testament 
occurs in Paul's second letter to Timothy, written from Rome, 
during his second captivity, towards the close of his life (a. d. 68). 
" Take Mark, and bring him with thee: for he is useful to me for 
ministering" (2 Tim. 4: 11). There is something very affecting in 
this desire of the great apostle, now rapidly approaching the end of 
his earthly life, to see the Evangelist ; for it shows that St. Paul 
had forgotten the youthful error of St. Mark, in the remembrance 
of his more recent fidelity. At the time this letter was written, St. 
Mark was in Asia Minor, in the neighborhood of Ephesus, where 

13. What testimony does St. Paul bear to his faithfulness in his 
letter to the Colossians? 14. What is the date of St. Paul's first im- 
prisonment? 15. What letters did he write at this time? 16. Who 
were Paul's comforters in his first captivity? Philemon 23,24. 17. 
Where is Babylon? 18. With whom and among whom did St'. Mark 
labor? 19. What is the date of St. Paul's second captivity? 20. How 
do we know that St. Paul forgave and forgot St. Mark's error in for- 
saking him in his first missionary journey ? 



INTRODUCTION. 11 



Timothy was stationed. It is most probable that he did join the 
Apostle Paul at Rome, and comfort him in the dark days that pre- 
ceded his martyrdom, and there, likewise, according to ancient tra- 
dition, he met again his spiritual father, St. Peter, and cheered his 
last days. 

7. Ti'adition and Legend. The tradition of the Early Church 
affirms that St. Mark wrote his gospel at St. Peter's request, acting 
as his " interpreter," and that he was sent on a mission from Rome 
to Egypt, where he founded the church of Alexandria, and also the 
celebrated Catechetical School, which produced such a succession 
of learned teachers. He is said to have suffered a martyr's death, 
a few years after the martyrdom of St. Paul and St. Peter. Accord- 
ing to later legends, his remains were conveyed to Venice A. d. 827, 
and the stately Cathedral in the Piazza of St. Mark in that city was 
dedicated to his memory. Ever since " the Lion," which mediaeval 
theology had selected as his emblem, became the standard of the 
Venetian Republic. But these later traditions and legends are 
vague and often inconsistent and rest on no sound authority. 



CHAPTER II. 

THE GOSPEL OF ST. MARE. 

1. The Author. It is universally agreed that the second Gospel 
was composed by Mark ; though there has been a difference of 
opinion as to the person meant. For there are some able commen- 
tators ( Grotius, Calov, Cave, Campbell, Burton, Credner, Da Costa, 
Brown, and others), who maintain that there are two persons in the 
New Testament by the name of Mark, (a) the John Mark of the 
Acts of the Apostles, the companion of St. Paul (Col. 4: 10 ; Phile- 
mon 24 ; 2 Timothy 4: 11), and (o) the Mark whom St. Peter calls 
"my son" (1 Pet. 5: 13); and these two are distinguished from 

21. Give the legendary history of the later days of St. Mark. 

1. Who is the author of the second Gospel? 2. Is the John Mark 



12 INTRODUCTION. 



each other as the Pauline and the Petrine Mark. With the vast 
majority of critics, we identify the " John Mark " of the Acts and 
the Epistles of St. Paul, with the Mark of the Epistle of St. Peter. 
For in the pithy words of John Lightfoot " to suppose two Marks, 
one with Peter and another with Paul, is to breed confusion where 
none is needed. It can easily be seen how John Mark came into 
familiarity with Paul and Peter, and the other Mark we can not find 
in the New Testament unless of our own invention" {Harm, of N. 
T., vol. 1, p. 336). 

2. The Relation of the Gospel of St. Mark to St. Peter. 

(a) It is the unanimous testimony of the early Church that St. 
Mark wrote his Gospel at the instigation of St. Peter. 

In the "Ecclesiastical History" of Eusebius (iii. 39), we have the 
testimony of Papias, who quotes the words of an ancient presbyter 
of Palestine called John, who by some is identified with the Apostle 
John: 

" And this was the statement of the elder [presbyter] : Mark hav- 
ing become Peter's interpreter, wrote accurately all that he [Peter] 
remembered [or mentioned] of the words and deeds of Christ, though 
not in order. For he neither heard the Lord nor followed Him ; 
but afterwards as I said [attached himself to] Peter, who used to 
frame his instruction to meet the wants [of his hearers], but not as 
making a connected narrative of the Lord's discourses ; so Mark 
committed no error in writing down particulars as he remembered 
them, for he made one thing his object, to omit nothing of what he 
heard, and to make no erroneous statement in them." 

The value of this testimony, coming to us from Apostolic times is 
of the greatest importance, for it distinctly asserts that the teaching 
of St. Peter was the basis of the second Gospel. 

Justin Martyr (a. d. 90-168) quotes from the Gospel of St. Mark 
under the title of " the Memoirs of Peter." 

of the Acts identical with the Mark of 1 Pet. 5:13? 3. Why does 
St. Peter call him " my son?" See Introd., Chap. 1. Sec. 3. 4. Under 
whose direction did St. Mark write his Gospel ? 5. "What was the testi- 
mony of Papias ? 6. What name does Justin Martyr give to St. Mark's 
Gospel? 



INTRODUCTION. 13 



Irenseus (a. d. 177-202) asserts that after the death of Peter and 
Paul, " Mark, the disciple and interpreter of Peter, also handed 
down to us in writing what had been preached by Peter" (Euseb. 

H. E. v. 8). 

Origen (a. d. 185-254) says: "The second [Gospel] is accord- 
ing toMark, who composed it, as Peter guided him" (Euseb. H. E. 

vi.25). 

The testimony of later writers is equally definite, though proba- 
bly it rests upon this more ancient tradition. 

There has been some difference of opinion as to the signification 
of the word " interpreter," the office which Mark is said to have 
filled to St. Peter,— but from the testimony before us it is most 
likely that " he was the assistant of Peter, and either orally or in 
writing, communicated and developed what Peter taught" (Tho- 
luck). 

(b) There are also peculiarities in this Gospel which confirm the 
unanimous testimony of the early Church that Peter in some way' 
superintended its composition. 

a. A large number of small details betrays the remembrance of 
an eye-witness. " Whilst there is hardly any part of its narrative 
that is not common to it and some other Gospel, in the manner of 
the narrative there is often a marked character. . . . The picture 
of the same events is far more vivid ; touches are introduced such 
as could only be noted by a vigilant eye-witness, and such as make 
us almost eye-witnesses of the Redeemer's doings" (Thomson). 

The graphic descriptive touches thus added all point to an inde- 
pendent witness, and in the absence of other traditions it is natural 
to look to Peter. 

/?. " The same conclusion follows from the Aramaic expressions 
which Mark inserts. The narrator reproduces the very words of 
the Lord, whose voice he seems to hear" (Godet). 

y. "In Acts 10, we find a specimen of Peter's manner of teaching 

7. What was the testimony of Irenasus? 8. Origen's? 9. What 
relation did St. Mark bear to St. Peter ? 10. What other reasons can 
be given to show that in the narrative of St. Mark, we have the Gos- 
pel according to St. Peter ? 



14 INTRODUCTION. 

while founding, or traveling in order to build up, the churches. 
This speech of the Apostle to Cornelius is a sketch of the history of 
Jesus, exactly such as it is developed into details in our second 
Gospel ; it is, indeed, as it has sometimes been called, the Gospel 
of Mark in a nutshell " ( Godet). 

6. There are four instances where Peter is specially mentioned 
by Mark, while he is omitted by the other Evangelists. 

" Thus we are told 

(1) It was St. Peter who followed after our Lord in the morning 
after the miracles at Capernaum (Mark 1 : 36) ; 

(2) It was he, Who drew attention to the rapid withering of the 
fig tree (Mark 11: 21); 

(3) It was he, who with three others of the Apostles, asked our 
Lord as He sat on the Mount of Olives respecting the destruction of 
Jerusalem (Mark 13 : 3) ; 

(4) It was to him specially amongst the Apostles, to whom the 
angel directed that the announcement of the Resurrection should 
be made (Mark 16 : 7) " (Maclear). 

e. Some have also thought that the Apostle was unwilling to 
record what might specially tend to his own honor, and to this fact 
they attribute the omission of certain particulars referring to Peter, 
which are not mentioned in the narrative of St. Mark. According 
to this view, it was the modesty of the Apostle which "has caused 
the omission of 

(1) His name as the prompter of the question respecting l meats 
not defiling a man' (compare Mark 7: 17 with Matt. 15 : 15) ; 

(2) His walking on the sea (cf. Mark 6: 50, 51, with Matt. 14: 
28-31); 

(3) The miracle of the coin in the fish's mouth (cf. Mark 9 : 33 
with Matt. 17 : 24-27) ; 

(4) His designation as the Rock, on which the Church should be 
built (cf. Mark 8 : 29, 30, with Matt. 16 : 17-19) ; 

(5) His being sent with another Apostle to make ready the Pass- 
over (cf. Mark 14: 13 with Luke 22 : 8) ; 

(6) The fact that it was for Mm especially that our Lord prayed 
that his faith might not 'utterly faiV (Luke 22: 31, 32)" {Mac- 
lear), 



INTRODUCTION. 15 



(c) Taking therefore all things into consideration, we must accept 
the ancient tradition of the Church, that this inspired Gospel of St. 
Mark has some connection with St. Peter. 

" The want of personal knowledge was made up by the liveliness 
of attention with which the Evangelist recorded ' without omission 
or misrepresentation,' the words of his master. The requirements 
of a Roman audience fixed the outlines of the narrative j and the 
keen memory of a devoted Apostle filled up the picture with details 
which might well remain in all their freshness on such a mind as 
his. For St. Peter himself was of a kindred nature with St. Mark. 
.... Thus it was that the master and the disciple were bound 
together by the closest sympathy. The spirit of the Apostle ani- 
mates the work of the Evangelist " (Westcott's Introd. to the Study 
of the Gospels, p. 237, Amer. Ed.). 

3. The Relation of the Gospel of St. Mark to St. Matthew and 
St. Luke. 

{a) The relation which the three Synoptical Gospels (St. Mat- 
thew, St. Mark, St. Luke), bear to one another, has given rise to 
the widest differences of opinion. 

Four different views have been held by commentators : 

{a) That in the Gospel of St. Mark we have the primitive Gospel 
from which the other two have been developed ; 

(/?) That the Gospel of St. Mark holds a middle position between 
the other two, being derived from that of St. Matthew and in turn 
supplying materials for the Gospel of St. Luke ; 

(y) That the narrative of St. Mark is a compilation or abridge* 
ment of the other two, and therefore was written last ; 

(d) That all three Evangelists drew from a common source, which 
constitutes the foundation of our first three Gospels, and that this 



11. Which are the three Synoptical Gospels ? 12. Why called Synop- 
tical ? Because they can, to a large extent, be exhibited in a Synop- 
sis of parallel columns. Synopsis, that is, all the parts under one view. 
18. What four different views have been held with reference to the 
relation of the Gospel of St. Mark to the Synoptic Gospels of St. Mat- 
thew and St. Luke ? 



18 INTRODUCTION. 



source was the oral teaching of the Apostles, which on account of 
its sincerity and simplicity immediately received a fixed form. 

(b) This last view commends itself as the true solution of this 
problem. 

For (a) We cannot accept the first, because there is too large an 
amount of independent narrative in both the Gospel of St. Matthew 
and of St. Luke to warrant the inference that they derived their Gos- 
pels from St. Mark ; 

(/?) We cannot receive the second, much less the third, because 
St. Mark did not condense the narrative of St. Matthew. The Gos- 
pel of St. Mark is indeed the shorter work, but he omits many of the 
discourses and parables, which are the leading features of the other 
two synoptists. Instead of St. Mark's narrative being an abridge- 
ment of St. Matthew or St. Luke, it is as a general rule, much fuller 
in details, as regards persons, numbers, words, times, and places, 
which proves that our Evangelist writes as an independent witness 
to the truth. 

(}') We therefore adopt the fourth view as the only true explana- 
tion of the relation which the three Synoptical Gospels bear to one 
another; and there are reasons for supposing that of the three, 
Mark exhibits the oral tradition of the official life of our Lord in its 
earliest extant form. 

4. The Persons for whom this Gospel was written. A careful ex- 
amination of the Gospel of St. Mark confirms the traditional view, 
that it was written chiefly for Gentile Christians, and especially for 
the use of the Church in Rome. 

The following reasons are generally given in support of this 
view: 

(a) Words which would not be understood by Gentile readers, 
are explained; " Boanerges" (3: 17); " Talitha cumi" (5: 41); 
"Corban" (7: 11); " Bartimoeus" (10: 46); "Abba" (14: 36); 
" Eloi, Eloi, lama sabachthani" (15 : 34) ; "two mites which make 



14. Which is the true view ? 15. What reasons can you give ? 16. 
For whom was this Gospel written ? 17. How do we know that it was 
for Gentile Christians ? 



INTRODUCTION. 



a farthing" (12: 42); Gehenna is " the unquenchable fire" (9: 

43). 

(b) Jewish usages, and other matters with which none but Jews 
could be expected to be familiar, are explained. Thus we are told 
of the washing before meeds (7: 3, 4) 5 that the Mount of Olives 
is "over against the temple" (13: 3); that" they sacrificed the 
passover on the first day of unleavened bread" (14: 12) ; that the 
preparation was u the day before the Sabbath" (15: 42). 

(c) Matters interesting chiefly to the Jews are omitted. Espe- 
cially noteworthy is the fact that all reference to the Jewish law is 
omitted, and the Evangelist himself does not make any quotations 
from the Old Testament, with the exception of those in the opening 
verses from Mai. 3 : 1, Isa. 40 : 3 ; and in Mark 15 : 28 (if this verse 
be genuine) from Isa. 53 : 12. 

(d) That St. Mark wrote with a special view to the Christians of 
Rome is not only based upon early tradition, but an argument has 
been drawn from the fact (a) that St. Mark uses several Latin 
forms, which do not occur in the other Gospels, and (/3) from the 

conciseness of the Gospel narrative which was so suitable for " the 
vigorous intelligence of Roman hearers " (Westcott, Introd., p. 
369). 

These Latinisms occur in Mark 6: 27 (speculator — "a watch- 
man," " a sentinel"); 7: 48 {xestes — sextarius, — a pot); 12: 42 
(quadrantes — a farthing) ; 15 : 39, 44, 45 (centurion) ; and in a few 
other passages, where Mark however uses forms common with one or 
more of the other Evangelists. 

5. Time when the Gospel was written. Nothing positive can be 
asserted as to the time when this Gospel was written. Ecclesiastical 
traditions are contradictory. In the New Testament there is nothing 
to decide the question. There are two events, however, which seem 
to limit the time of its composition between a. d. 63 and a. n. 70. 

18. Who are Gentile Christians ? 19. How do you explain the omis- 
sion of all reference to Jewish usages in St. Mark's Gospel? 20. 
The omission of all reference to the Mosaic law? 21. Where is 
Rome ? What do you know of its history? 22. Why does St. Mark use 
some Latin forms of words ? 23. At what time was the Gospel written ? 
2 



18 INTRODUCTION. 



(a) It is not likely that the Gospel was written by St. Mark be- 
fore Paul wrote his letter to the Colossians (a. d. 62), in which he 
is only spoken of as a relative of Barnabas (Col. 4: 10), as if this 
was his greatest distinction. 

(6) We may also conclude that it was written before the destruc- 
tion of Jerusalem (a. d. 70), for it is not likely that Mark would 
have omitted to record so remarkable a fulfilment of our Lord's 
predictions. 

6. Place where it was written. According to the testimony of 
Clement, Eusebius, Jerome and Epiphanius, the Gospel of St. Mark 
was written and published at Home. The large majority of modern 
writers agree in this view. Chrysostom asserts that it was published 
at Alexandria ; but his statement receives no confirmation from 
any Alexandrine writer. 

7. Language. The Gosper was written in Greek ; of this there 
never has been any reasonable doubt. 

8. Characteristics of the Gospel of St. Mark. 

{a) The assaults which of late years have been made upon the 
historic truth of the Bible, and especially of the four Gospels, have 
been the means of bringing out their separate characteristics. 
There is but one Gospel ; but the separate records have a repre- 
sentative value. 

(b) That each Gospel has its distinctive worth can be seen from 
personal investigation, and it is the conviction of those who have 
applied themselves to the careful examination of the Gospels, from 
the age of Augustine down to the latest discussion of the subject, 
that each of the great aspects of human life, outward and inward, 
in the individual and in society, are represented in the forms in 
which the inspired records of our Saviour's life are handed down 
to us. 

(c) These characteristics were already apprehended by the. early 
Church ; but it was left, for the present age, by the aid of the mate- 

24. Where ? 25. In what language ? 26. What is the meaning of 
the word Gospel? Good news. 27. How many Gospels do we pos- 
sess ? There is but one Gospel ; but we have four separate records of 
the same Gospel. 



INTRODUCTION. 19 



rials and sound criticism which the scholar has inherited, to present 
in more definite form those characteristics and distinctions which 
display the clear individuality of each one of the four inspired 
records of the Life of Christ. 

(d) The characteristics of the four Gospels, as evincing the clear 
individuality of each one of the inspired records, may be presented 
in the following excellent summary : 

" In regard of 

I. " The External features and characteristics, we are perhaps 
warranted in saying that 

(a) " The point of view of the first Gospel is mainly Israelitic ; of 
the second, Gentile ; of the third, universal ; of the fourth, Chris- 
tian ; 

(/3) " The general aspect and, so to speak, physiognomy of the 
first, mainly, is Oriental; of the second, Roman; of the third, 
Greek ; of the fourth, spiritual ; 

(y) " The style of the first is stately and rhythmical ; of the second, 
terse and precise; of the third, calm and copious; of the fourth, 
artless and colloquial ; 

(d) " The most striking characteristic of the first is symmetry ; 
of the second, compression ; of the third, order ; of the fourth, sys- 
tem; 

( e) " The thought and language of the first are both Hebraistic ; 
of the third, both Hellenistic ; while in the second the thought is 
often Occidental, though the language is Hebraistic ; and in the 
fourth the language Hellenistic, but the thought Hebraistic. 

II. " In respect of Subject-matter and contents, we may say per- 
haps 

(a) " That in the first Gospel we have narrative ; in the second, 
memoirs ; in the third, history ; in the fourth, dramatic portraiture ; 

28. What do we mean by the characteristics of the Gospels ? 29. 
In what external features does the Gospel of St. Mark differ from 
the other three ? (a) As to its point of view? (b) General aspect? 
(c) Style? (d) Most striking characteristic? (e) Thought and 
language? 30. With reference to the subject-matter and contents, in 
what does the Gospel of St. Mark differ from the other three ? 



20 INTRODUCTION. 



(j3) " Tliat in the first we have often the record of events in their 
accomplishment; in the second, events in their detail; in the third, 
events in their connection ; in the fourth, events in relation to the 
teaching springing from them ; that thus 

(y) " In the first we more often meet with the notice of impres- 
sions ; in the second, of facts ; in the third, of motives ; in the 
fourth, of words spoken ; and that lastly 

{6) " The record of the first is often mainly collective and often 
antithetical ; of the second, graphic and circumstantial ; of the third, 
didactic and reflective 5 and the fourth, selective and supplemental." 

III. In respect of the Portraiture of our Lord, we may con- 
clude by saying that, the first Gospel presents Him to us mainly as 
the promised Messiah ; the second, mainly as the Xing of the 
World ; the third, as the Saviour of sinners ; the fourth, as the true 
God-man. (Cf. Ellicott's Lectures on the Life of Christ, p. 46, n., 
Amer. Ed.) 

9. The Importance of the Study of this Gospel. Eminent educa- 
tors maintain that, of the four Gospels, the Gospel of St. Mark de- 
serves to be studied first in order of time, by all who would gain a 
thorough acquaintance with the life of our Lord ; and mainly for 
this reason, — that it supplies the best basis for constructing a har- 
mony of the four evangelists. Such was the constant practice of 
Joseph Addison Alexander in his academical instruction, and he 
records his opinion that this Gospel is eminently fitted " to give the 
first impression of the Gospel History, and to prepare the reader for 
the study of the other books " ( Comm. on Mark, p. 3). In one of 
the best English works on the New Testament, prepared especially 
for higher schools, we have the same testimony. " We should sug- 
gest to those who may put this work into the hands of their pupils 
at school, that there are reasons why the second Gospel should be 
read before any other, as the best introduction to the regular and 
systematic study of the New Testament." (Webster and Wilkin- 
son's Greek Testament, with Notes, Vol. I, p. 9). 

31. With reference to the portraiture of our Lord? 32. What ad- 
vantage is there in studying the Gospel of St. Mark, first, before the 
other Gospels ? 



CHAPTER III. 

THE REVISED VERSION OP THE GOSPEL OF ST. MARK. 

This Commentary contains two texts of the Gospel of St. Mark, 
the Authorised Version, published in the year 1611, and the Re- 
vised Version, set forth May, 1881. They are placed on opposite 
pages, for the sake of reference and comparison. 

Of the merits of the Authorised Version, we need not speak. 
" Its best recommendation is its universal adoption and use in every 
Protestant Church and household that speaks the English tongue. 
.... But with all its acknowledged excellencies, it is the product 
of imperfect men, and has innumerable minor errors and defects. 
This has long since been felt by those who know it best and love it 
most " (An American Reviser, in supplement to Roberts' Companion 
to the Revised Version). 

We cannot, here, give a sketch of the history of the rise and pro- 
gress of the present Revision, which has been carried on for the last 
ten years, by about eighty biblical scholars of the United Kingdom 
of Great Britain and the United States. Their aim has been, and 
is, to give us a conservative revision, that shall be faithful to the 
original Greek and the Hebrew Scriptures, and incorporate the vast 
progress that has been made in all branches of biblical scholarship 
during the last century, and yet retain all the charms and sacred 
associations of the Old Version. 

The result of their labors on the New Testament is before us, 
and it is now our duty to examine it, and to weigh it in the balance, 
and see whether " the new is better than the old." 

1. In what year was the Authorised Version published? 2. Who 
was King of England at the time ? 3. How long have biblical scholars 
been engaged iu the present revision ? 4. What is their aim ? 

21 



22 INTRODUCTION. 



But it will not answer to be hasty in our judgment. To criticize 
with understanding the work of the New Testament Revisers, pre- 
supposes an amount of knowledge, which but the limited few pos- 
sess. For it implies (a). a knowledge of textual criticism, as applied 
to the Greek New Testament, which forms a special study of much 
intricacy and difficulty ; (b) an exact knowledge not only of the Classic 
Greek language, but of the peculiarities of the Grammar and Lan- 
guage of the Greek New Testament ; and (c) a knowledge of the 
vast progress that has been made since the seventeenth century in 
biblical philology, geography and archaeology ; and more than this, 
it implies, (d) such a knowledge of the New Testament as can only 
result from a reverent study, continued for years, of the original 
text, side by side with the Authorised Version. 

A criticism that arises simply from a comparison of the Authorised 
and Revised Versions, has no value whatever, and will only mislead. 
The question is not ivhich reading is the most desirable, or what 
translation is most pleasing to the ear, — but every point of diver- 
gence must be decided by the answer given to these two questions : 
(a) What is the inspired Word of God, according to the authority 
of documentary evidence f i. e., according to the readings of the 
best and most ancient manuscripts and versions ; (6) What is the 
best translation of the inspired original, that shall be alike literal 
and idiomatic, faithful to each thought of the original, and yet, in 
the expression of it, harmonious and free. 

The two chief rules which the Revisers profess faithfully and 
consistently to have followed, and which, in general, govern all the 
changes that occur, are : 

1. " To introduce as few alterations as possible into the text of 
the Authorised Version consistently with faithfulness." 

2. " That the Text to be adopted be that for which the evidence 
is decidedly preponderating." 

In other words, whatever changes do occur, speaking in a general 
manner, arise from one of two causes, (a) either from a change of the 

5. Is it an easy task to criticize the work of the Revisers ? Why not ? 
6. What two questions must ever be borne in mind, in any just criti- 
cism ? 7. What two rules chiefly governed the Revisers ? 8. From what 



INTRODUCTION. 23 



reading of the Greek Text, or (6) from a change of the translation 
of the Greek Text. 

I. Alterations made on account of change of the reading of the 
Greek Text. 

It is well known that the original manuscripts on which the Gos- 
pels, the Acts of the Apostles, the Epistles of St. Paul, and the other 
books of the New Testament Canon were written, are lost beyond all 
reasonable hope of discovery, and, in the absence of autographs, we 
must now depend upon copies ; and all copies of the Greek New 
Testament which we now possess, — written between the fourth and 
sixteenth centuries, — have come down to us in manuscript. In 
the gracious providence of God, it has been so ordered, that no 
fewer than 1763 (*) manuscripts of the New Testament, in whole or 
in parts, are known to scholars in our day, — vastly more than of any 
Other ancient writing. 

As might be expected, there are many varieties of readings, and 
every new manuscript which is discovered increases the number. If 
we had but one manuscript of the Greek Testament, then there 
would be no varieties of reading ; but, notwithstanding the study 
of our most learned critics, the text would be full of errors. The 
very multitude of the various readings of the Greek text is simply 
the result of the extraordinary richness and variety of our critical 
resources. For, strange as it may seem, this immense variety of 
readings — amounting to no less than 150,000 at the present day, or 
about an average of 90 to a manuscript — constitutes our best 
guarantee that we can restore, with certainty, the very words in 
which the Apostles have recorded the precious truths that make us 
wise unto salvation. No Christian need, therefore, be alarmed, for 

(*) The total number of MSS. recorded by Dr. Scrivener, but even this list is not 
complete. 

two causes do changes of the text of the Authorized Version arise ? 
9. Do we still possess the manuscripts upon which the Apostles 
wrote the inspired Word of God? 10. How have their writings been 
handed down to us ? 11. How many manuscripts are known to ex- 
ist ? 12. What is meant by " various readings M ? 13. Of what great 
help ore they ? 



24 INTRODUCTION. 



the vast majority of these readings are of no practical importance, 
many of them being but mere errors of spelling, or a mere change 
of the order of words. " Only about 400 of the 100,000 or 150,000 
variations materially affect the sense. Of these, again, not more 
than about fifty are really important, for some reason or other j and 
even of these fifty not one affects an article of faith or precept of 
duty which is not abundantly sustained by other and undoubted 
passages, or by the whole tenor of Scripture teaching" (Schaff, in 
Introduction to American Edition of Westcott and Hort's New 
Testament in the Original Greek}. 

The manuscripts of the New Testament are divided into two 
classes, uncials and cursives. The uncials were written before the 
tenth century, and are in capital letters ; the cursives are later than 
the tenth century, and are written in small letters, or in current 
hand. The uncials are more valuable than the cursives, though dis- 
covered much later ; still, as a few of the cursives have been copied 
from very ancient exemplars, they are also of much value in de- 
termining .the text. 

There are only five manuscripts, in any way complete, which can 
be referred to a high antiquity. 

£$, or the Sinaitic Manuscript, now at St. Petersburg, was dis- 
covered by Tischendorf in 1859, in the convent of St. Catharine, on 
Mount Sinai. It was written about the middle of the 4th century, 
and is an unspeakably precious manuscript, for it contains the New 
Testament complete. 

A, or the Alexandrian Manuscript, now in the British Museum, 
was presented to Charles I. in 1628 by Cyril Lucar, Patriarch first 
of Alexandria, then of Constantinople 5 written probably about the 
middle of the 5th century. It contains the whole New Testament, 
except St. Matt. 1 : 1—25 : 6 ; St. John 6 : 50—8 : 52, and 2 Cor. 
4: 13—12: 6. 

14. Of the immense number, how many are there which materially 
affect the sense? 15. How are the manuscripts divided? 16. What 
is the difference between them ? 17. Name the five oldest manu- 
scripts? 18. Give an account of the Sinaitic manuscript? 19. Of the 
Alexandrian ? 



INTRODUCTION. 25 



B, or the Vatican Manuscript, in the Vatican Library at Rome, 
was written about the middle of the 4th century. This is a 
valuable manuscript, but unfortunately it now wants the Epistle 
to the Hebrews from chap. 9 : 14, all the Pastoral Epistles, and the 
Book of Revelation. 

C, or the Ephraem Manuscript, now in the National Library at 
Paris, is so called because certain tracts by St. Ephraem, the Syrian, 
had been copied upon it. It contains about half the books of the 
New Testament, no single book being entire, and was written some 
time during the 5th century. Of St. Mark chapters 1 : 1 — 16 ; G : 
32—8: 4; 12: 30—13: 18, are wanting. 

D, or the Manuscript of Beza, was presented to the University of 
Cambridge by Beza, 1581. It contains the Gospels and Acts of the 
Apostles, in Greek and Latin, except a few chapters. It is of the 
6th century, and has many words and some passages not found in 
other manuscripts. It does not contain the last six verses of St. 
Mark, but they are supplied by a later hand. 

In investigating the true reading of the original text, the testi- 
mony of these manuscripts has the greatest weight, and in almost 
all cases settles the text. If these manuscripts differ among them- 
selves, the question becomes more intricate and difficult, and the 
testimony of the most ancient versions, of the quotations of the 
Church Fathers, and of the best cursive manuscripts, must also be 
taken into consideration. 

Now, it is also well known that the Greek text from which the 
Authorised Version of the New Testament was translated is substan- 
tially the same as the first edition of the Greek text, published by 
Erasmus in 1516 (*), an edition based on only five manuscripts, and 
those chosen almost at random, without any regard whatever to 
their critical value. 



(*) Although the editions chiefly used were those of Stephens, 1550 and 1551, and 
of Beza, 1589 and 1598. 

20. Of the Vatican? 21. Of the Ephraem? 22. Of that of Beza? 
23. On what edition of the Greek text was the Authorised Version 
based ? 



26 INTRODUCTION. 



Not one of the four most ancient and valuable manuscripts was 
then known to be in existence. The ancient versions had not been 
examined, nor had the testimony borne by the early Fathers to the 
primitive text been carefully investigated. And although " textual 
criticism, as applied to the Greek New Testament, forms a special 
study of much intricacy and difficulty, and even now leaves room 
for considerable variety of opinion among competent critics," and 
although " many places still remain in which, for the present, it 
would not be safe to accept one reading to the absolute exclusion of 
others," still, no one will deny that the Greek text of the New Tes- 
tament, is in a far purer state to-day, after the labors of specialists 
like Mill, Bentley, Griesbach, Lachmann, Tischendorf, Tregelles, 
Alford, Scrivener, Westcott and Hort, than ever before. Yet, 
blessed be God, amid all the alterations positively required by 
change of reading in the Greek Text, not a single doctrine of the 
Word of God is in the slightest degree affected. 

The following are the principal alterations made in the Gospel of 
St. Mark, on account of change of reading in the Greek Text : 

In Mark 1:2, " in the prophets " is changed to " in Isaiah the 
prophet" and u before thee" is omitted; in v. 11, "thee" is substi- 
tuted for "whom;" and in v. \4 r "of the kingdom" is omitted. 

In Mark 1: 16, " and passing along" is substituted for "now as 
he walked" and "his brother" is changed to "the brother of 
Simon." 

In Mark 1 : 24, " Let us alone " is omitted, and in v. 28, they 
insert "everywhere." 

In Mark 1: 41, they omit "Jesus." So likewise in Mark 5: 13, 
19 ; 6 : 34 ; 7 : 27 ; 8 : 1 ; 10 : 52; 11 : 11, 14, 15 ; 12 : 41 ; and 14: 22. 

In Mark 1 : 42, they omit " as soon as he had spoken." 

In Mark 2: 17, "to repentance" is omitted, and in v. 26, "in the 
days of Abiathar the high priest " is changed to " when Abiathar 
was high priest." , 

In Mark 3 : 5, they omit "whole as the other" and in v. 15, "to 
heal sicknesses;" and in v. 29, "of eternal damnation" is changed 
to "of an eternal sin." 



24. Why do we now possess a purer Greek text ? 



INTRODUCTION. 27 



In Mark 4: 4, they omit "of the air;" in v. 11, " to know;" in 
v. 12, "their sins;" and in v. 24, "that hear." 

In Mark 5:1, they substitute " Gerasenes" for " Gadarenes," and 
in v. 3, insert " any more." 

In Mark 5 : 9, they omit " answered." So likewise in Mark 7:6; 
10 : 5, 29 ; 11 : 29, 33 ; 12 : 24 ; 13 : 2, 5 ; 14 : 20 ; and 15 : 3. In 
Mark 8 : 28, they substitute " told him, saying" and in 9 : 38, 
"said:* 

In Mark 5 : 12, for "all the devils" they substitute "they," and 
in v. 36, for " heard" " not heeding." 

In March 6:11, they omit " Verily I say unto you, It shall be 
more tolerable for Sodom and Gomorrha in the day of judgment, 
than for that city;" in v. 16, "from the dead;" in v. 33, "and 
came together unto him;" in v. 44, "about;" in v. 51, "beyond 
measure, and wondered;" and for "did many things" in v. 20, 
they substitute "was much perplexed ;" and for "bread: for they 
have nothing to eat," in v. 36, "somewhat to eat." 

In Mark 7 : 2, they omit " they found fault ;" in v. 8, " as the wash- 
ing of pots and cups : and many other such like things ye do ;" 
and the whole of v. 16. 

In Mark 8 : 9, they omit " that had eaten," and in v. 26, " nor tell 
it to any in the town." 

In chapter 9, " as snow " is omitted in v. 3 ; " believe " in v. 23 ; 
"with tears, Lord," in v. 24; " and fasting," in v. 29; "among 
yourselves," in v. 33 ; " and he followeth not us," in v. 38 ; the whole 
of verses 44 and 46 ; "into the f re that never shall be quenched ," 
in v. 45 ; the word "fire " in v. 47 ; and the phrase " and every sac- 
rifice shall be salted with salt," in v. 49. 

In chapter 10, "take up the cross" is omitted in v. 21 ; and "or 
wife," in v. 29. 

In Mark 11 : 8, for "trees" they substitute "fields," and omit 
"and strawed them in the way ;" in v. 10, they omit "in the name 
of the Lord;" in v. 23, they substitute "it" for "whatsoever he 
saith, n and v. 26 they omit altogether. 

In chapter 12, they omit " they cast stones " in ver. 4 ; " had her y 
and" of ver. 22; "when they shall rise" of ver. 23; the word 
" God " in verses 27 and 32 ; " this is the first commandment " of 



28 INTRODUCTION. 



v. 30; "like, namely" of ver. 31 ; and "and with all the soul" of 
v. 33. 

In Mark 13 : 8, " and troubles " is omitted ; in v. 11, " neither do 
ye premeditate;" in v. 14, "spoken of by Daniel the prophet;" 
"into the house" of v. 15; and in v. 18, they substitute "it" for 
"your flight" 

In Mark 14: 19, they omit "and another said, Is itl?"; in v. 22, 
u eat;" in v. 24, "new ;" in v. 27, "because of me this night;" in 
v. 51, they substitute " they " for " the young men" and omit "from 
them " in v. 52 \ as likewise the phrase " and thy speech agreeth 
thereto " of v. 70 ; while they insert " straightway " in v. 72, which 
is also inserted in several other cases in this Gospel. 

In Mark 15 : 3, " but he answered nothing " is omitted j in v. 7> 
"with him;" in v. 14, "the more;" in v. 23, "to drink" and tht 
whole ofv. 28 ; and " cried out, and " of v. 39. 

In chapter 16 : 8, they omit "quickly." 

In all these cases the oldest and purest attainable text of the un- 
cial manuscripts has been substituted for the Textus Receptus of the 
later cursive manuscripts. 

In these alterations, arising from the different readings of the 
Greek New Testament there is no new departure, for these changes 
have long been anticipated by textual critics, and had already be- 
come the common property of biblical scholars before the revision 
was undertaken ; and the result of the labors of these men, specially 
trained for their work, is, that to-day we have a text of the Greek 
Testament as near the primitive text of the Apostles as the or- 
ganized efforts of the scholarship and criticism of the present age, 
assisted by Divine help, can determine. 

II. Alterations made on account of change of the translation of 
the Greek text. 

In their preface, the Eevisers say, " The character of the Revision 
was determined for us from the outset by the first rule, ' to introduce 
as few alterations as possible, consistently with faithfulness.' Our 
task was revision, not re-translation." 

26. What benefit, as regards the Greek text, have we derived from 
the labors of scholars? 



INTRODUCTION. 29 



They further state, "In the application, however, of this principle 
to the many and intricate details of our work, we have found our- 
selves constrained by faithfulness to introduce changes which might 
not, at first sight, appear to be included under the rule." 

All these changes in translation may be classified as follows : 

(a) Errors of typography, grammar, and translation are corrected ; 

(b) Inaccuracies in the rendering of the article, the moods and 
tenses, the prepositions, the particles, etc., are rectified ; 

(c) Artificial distinctions, caused by needless variations in render- 
ing the same word and name are removed ; 

(d) Real distinctions of the original text, which are obliterated 
by rendering two or more distinct terms in the same way, are re- 
stored ; 

(e) Misleading and obsolete archaisms are replaced by intelligible 
words. (Compare American Supplement to Roberts' Companion 
to the Revised Version of the New Testament.) 

On the first special examination of the Revised Version of the 
Gospel of St. Mark, we were somewhat disappointed, as we met with 
more changes than the principles and rules agreed to by the Revisers 
seemed to warrant, and more than the necessities of the case seemed 
to require. But a more careful examination of every verse of this 
Gospel, repeated for the third time, has greatly modified the first 
impressions. For, the more carefully and conscientiously we ex* 
amine the work of the Revisers, side by side with the original text, 
— a critical text, incorporating the labors of Alford, Tregelles, Tisch- 
endorf, Westcott and Hort, — the more we endeavor faithfully to 
give as an exact and accurate translation of the original into the 
English language as can "be furnished, " that shall be alike literal 
and idiomatic, and yet, in the expression of it, harmonious and 
free," — the more do we become reconciled to the improvements 
which occur in almost every verse. Reasons can be given for every 
change, and reasons so satisfactory, that, were all Christians fa- 
miliar with them, and were it not for the associations clustering 
around the " Old Version," all the changes proposed in the Revised 
Version would gradually be adopted. The Revisers, however, have 

27. How may all changes in translation bo classified? 



30 INTRODUCTION. 



given us, in many cases, a too literal translation for an immediate 
acceptation by the people in general, and to make the Revision 
popular, it may need a second Revision. 

The English-speaking world owes a debt of gratitude to God, that 
it now possesses the New Testament in a form more nearly identical 
with the primitive text of the Apostles than ever before. In the 
words of Dr. SchafF, " The year 1881, . . . fruitful above any other 
in editions of the New Testament in Greek, and of the Revised Eng- 
lish Version," may well be called " the year of the re-publication of 
the Gospel. The immense stimulus thus given to a careful and 
comparative study of the words of Christ and His Apostles must 
bear rich fruit. The first printed edition of the Greek Testament in 
1516 was followed by the great Reformation of 1517. May the 
numerous editions of 1881 lead to a deeper understanding and wider 
spread of the Christianity of Christ! " (Introduction to American 
Edition of Westcott and Hort's New Testament in the Original 
Greek.) 

[For a discussion of the more important changes made by the 
Revisers in the renderings of the Authorised Version, see Commen- 
tary on respective verses]. 



CHAPTER IV. 

A CHRONOLOGICAL TABLE OF THE GOSPEL HISTORY, EXHIBITING A 
HARMONY OF THE FOUR GOSPELS. 

The following table has been prepared with great pains, after a 
careful and repeated study of the most valuable works, both ancient 
and modern, which bear, directly or indirectly, on this difficult subject. 

It is impossible to give, in this connection, the reasons for adopt- 
ing any particular order in disputed passages. 

An attempt has also been made to indicate the places where and 
the time when the events appear to have taken place. In this re- 
spect the writer is greatly indebted to the valuable works of Wiese- 
ler, Ebrard, Greswell, Andrews, Tischendorf, Robinson, and Gardi- 
ner. 

The analysis of the Gospel of St. Mark can be traced in the table 
by the occurrence of full-face type. 



INTRODUCTION. 



31 



HARMONY OF THE FOUR GOSPELS. 


Matt. 


Mark. 


Luke. 


John. 


PART I. 

EVENTS CONNECTED WITH THE BIRTH 
AND CHILDHOOD OF OUR LORD. 
Time : About 13% years, u. c. 6. — a. d. 8. 
Boot. 




11: 


1: 1-4 

1 : 5-25 
1: 26-38 

1 : 39-56 

1 : 57-80 

2: 1-7 

3: 23-38 

2: 8-20 

2: 21-38 

2: 39-40 

2 : 41-50 
2 : 51-52 

3: 1-18 
3: 21,22 
4: 1-13 


1 : 1-14 


2. Tho Announcement of the Birth of John the 

Baptist. Jerusalem. Autumn, b. c. 6. 

3. The Announcement of the Birth of Jesus. 

Nazareth. Spring, B. C. 5. 

4. Mary visits Elizabeth 

Uill Country of Judsea. April — June, B. C. 5. 


















Hill Country of Judsea. June, b. 0. 6. 


1 : 18-25 
1 : 1-17 






Bethlehem. Dec. 25, b. c. 5. 






8. An Angel announces the Birih to the Shep- 






9. The Circumcision and Presentation in the Tem- 
ple. Bethlehem and Jerusalem. Jan.-Feb., b. c. 4. 
10. The Visit of the Wiso Men , 


stVi-isT 

2: 13-18 
2: 19-23 






Jerusalem and Bethlehem. Feb., b. C. 4. 
11. The Flight into Egypt 








Spring. B. C. 4. 

13. The child Jesus in the Temple with the Doc- 

tors. Jerusalem. Passover. April, A. D. 8. 

14. Christ's eighteen years' retirement in Naza- 






PART II. 

from the beginning of john the 

baptist's ministry to our lord's 

first passover. 

Time : About 9 months. Summer, a. d. 26 — April, 
A. D. 27. 

15. The Preaching and Baptism of John. 
The desert and the Jordan. Autumn, a. d. 26. 

16. The Baptism of Christ 


3: 1-12 
3: 13-17 
4: 1-11 


1: 2-8 
1: 9-11 
1 : 12, 13 




Bethany beyond Jordan. Jan., a. d. 27. 
17. The Temptation of Christ 




The desert beyond Jordan. Jan. — Feb., a. d. 27. i 
18. The Testimony of John the Baptist 


1: 15-34 


Bethany beyond Jordan. Feb., a. d. 27. | 











Part I. — 1. Into how many parts may the Gospel History be divided? 2 "What does 
the first part comprise ? 3. When and where was Christ born? 4. How much older 
was John the Baptist? 5. Give a brief accor.nt of the life of Christ to the ago of 
twelve. 6. Describe the visit to Jerusalem. 7. How many years did Christ livo in re- 
tirement ? 8. Where ? 9. What was His age at the end of this period ? 

Part II. — 9. What period does the second part cover? 10. When and whero did John 
the Baptist begin his ministry? 11. How old was Christ at his baptism ? 12. How long 
•was Christ tempted ? 13. Mention all the events that occurred during the month of 
February, a. d. 27. 



32 



INTRODUCTION. 



HARMONY OF THE FOUR GOSPELS. 



19. The Calling of Andrew and Simon Peter 

Near the Jordan, Feb., a. d. 27. 

20. The Calling of Philip and Nathanael 

On the way to Galilee, Feb., a. d. 27. 

21. The Marriage of Cana, and Departure to 
Capernaum. Galilee, Feb., a.d. 27 



PART III. 

THE EVENTS OF THE FIRST YEAR OF OUR 

lord's MINISTRY. 
Time : One year. Passover, April, a. d. 27— Pass 
over, April, a.d. 23. (780-781) Year of Rome 

22. At the Passover, Christ purgeth the Temple . 
Jerusalem, April, a. d. 27. 

23. The Conversation with Nicodemus , 

Jerusalem, April, A. D. 27. 

24. Jesus baptizes by his disciples , 

Judsea. Summer, a. d. 27. 

25. Further testimony of John the Baptist 

JEnon, near the Jordan. Autumn, A. D 27. 

2G. Christ's discourse with the woman of Samaria, 
Shechem or Sychar. Dec., a. d. 27. 

27. The Healing of the Nobleman's Son 

Cana of Galilee. Probably, Jan., A. D. 28. 



Matt. 



PART IV. 

THE EYENTS OF THE SECOND YEAR OF 

OUR LORD'S MINISTRY. 

Time : One year. Passover, April, a.d. 28 — Passover, 

April, A. D. 29. (781-782) Year of Rome. 

28. Our Lord's second Passover, and the Miracle at 

the Pool of Bethesda. Jerusalem, April, A. D. 28.' 

29. The Imprisonment of John the Baptist ! 

April, a. d. 28. 

30. The Beginning of Christ's Ministry In 
Galilee. April, a.d. 28 

31. Christ's preaching and rejection at Nazareth.. 

April, a. d. 28. 

32. He fixes his abode at Capernaum, April, a.d. 28. 

33. The Call of the first four Disciples. -Sea of A 
Galilee, near Capemavjm, April— May, a. d. 28.| I 

34. The Cure of a Demoniac in the Synagogue 
at Capernaum. May, a. d. 28 [| ji : 21-284 



Mark. , Luke. 



John. 



4:12,17 



1: 35-42 

L 



1 : 43-51 
2 : 1-12 



2: 13-25 

'3: 1-21 

i 

3: 22 

j 

3 : 23-36 

4: 1^2 

4:43-54 



5: 1-47 



3 : 19, 20 



i:14,15'4:14,l£ 



4: 16-30 



13-16 
18-22 1 



14 

iS-20^ 



31,32 
1-11 



33-37 



Part III. — 14. What was the length of our Lord's ministry? 15. "What time does the 
third part include? 1G. What is the date of the first Passover in our Lord's ministry? 
the second ? the third ? the fourth ? 17. Which Evangelist records the early Judcan 
ministry of our Lord ? 18. Did Christ himself baptize ? John 4 : 2. 19. Sketch the 
history of this period. 

Part IY. — 20. What period does the fourth part cover? 21. When was John the 
Baptist imprisoned ? 22. How long had his ministry continued ? 23. In what year of 
his ministry did Christ begin His labors in Galilee ? 24. What city became the centre 
of His labors ? 25. What distinctive title is given to it ? Matt. 9 : 1. 26. When and 
where were the first four disciples called ? 27. Their names? 



INTRODUCTION. 



33 



HARMONY OF THE FOUR GOSPELS. 



35. The Healing of Peter's wife's mother, 
and many others. Capernaum. The same 
Sabbath as last. May, a. d. 28. 

36. Christ retires to pray, and preaches 
throughout Galilee. May, a. d. 28 

37. The Cleansing of a Leper. In one of the 

cities of Galilee. May, a. d. 28. 

38. The Healing ofa Paralytic at Capernaum. 
Summer, a. d. 28. 

39. The Call and Feast of St. Matthew. Ca- 
pernaum. Summer, A. D. 28. 

40. The Discourse about Fasting. Galilee. 

Summer, a. d. 28. 

41. The Disciples pluck Ears of Corn on the 
Sabbath. Near Capernaum. After Pentecost, 
Summer, a. d. 28. 

42. The Healing ofa Man with a withered 
Hand. Probably Capernaum. Midsummer, 
a. D. 28. 

43. The Phariseesbegin to plotagainst Jesus. 
Probably Capernaum. Midsummer, a. d. 28. I 

44. Jesus withdraws to the Sea of Galilee, I 
where he heals many. Midsummer, a.i>.28.| 

45. He retires to the Mountain, and chooses j 
his Twelve Apostles. Near Capernaum. 
Midsummer, A. D. 28. 

46. Multitudes follow him. Near Capernaum. 
Midsummer, A. D. 28. 

47. The Sermon on the Mount. Near Capernaum. 
Midsummer, a. D. 28. 

48. Christ's return to Capernaum, and the 
Anxiety of his Friends. Midsummer, a..t>. 28 

49. The Healing of the Centurion's servant. Ca- 
pernaum. Midsummer, a. d. 28. 

60. Jesus restores to life the only son of a widow. 
At Nam. Midsummer, a. d. 28. 

61. John the Baptist's Question. Probably Ca- 
pernaum. Midsummer, a. d. 28. 

62. Christ's testimony concerning John the Bap- 
tist. Probably Capernaum. Midsummer, A.D.2S 

53. Jesus is anointed by a penitent woman. Pro- 
bably at Capernaum. Autumn, a. d. 28. 

54. Christ continues his circuit in Galilee, with 
the Twelve. Autumn, a. d.28 

55. The Accusation of casting out devils by 
Beelzebub. Capernaum. Autumn, A. D. 28. 

56. Blasphemy against the Holy Ghost. 

Same place and time. 

57. Seeking after a Sign. Same place and time 

58. The Return of the Unclean Spirit. Same place 
and time. 

59. Christ's Mother and Brethren come to 
Him. Same place and time 

60. Parables. By the Sea of Galilee and in Caper- 
naum. Autumn, a. d. 28. 



Matt. Mark. 



Like. John. 



8: 14-17 1:29-34,4: 38-41 



4: 23,24 1: 

9: 1-8 
9: 9-13 
9: 14-17 

12 : 1-8 

I 

12 : 9-13 

I 

,12: 14 



35-39 
40-45 



4: 42-44 
5: 12-1G 



1-12 |5 : 17-26 
13-17,5: 27-32 
18-22 5 : 33-39 



2: 23-28 6 : 1-S 



1-5 



6: 6-10 
: 11 



8: 1 
8: 5-13 



11: 2-6 

11 : 7-19 



12: 15-21 3 : 7-12 

13-19 6: 

:6: 17-19 

6: 20-19 



3: 



19-217: 1 
7: 2-10 



7: 11-17 



: 18-23 



1 7: 24-35 
7:3(3^50 



8: 1-3 



12 : 22-30 3 : 
12:31-37 3: 



12:38-42 
12:43-45 



12 : 46-50 



22-27 11:14-23 
28-30 12 : 10 



j 11: 29-36 
11:24-28 



3: 31-35 8: 19-21 



28. Who was the fifth disciple? 29. When were " The Ticelve" chosen? 30. What 
Sermon was delivered on this occasion? 31. Where is it recorded? 32. What miracle* 
were performed at Capernaum? 

3 



34 



INTRODUCTION. 



HARMONY OF THE FOUR GOSPELS. 



a) The Parable of the Sower 

b) The Reason why Jesus used Parables.... 

c) Explanation of the Parable of the Sower. 

d) The Parable of a Candle under a Bushel. 
c) The Parable of the Seed growing Se- 
cretly 

/) The Parable of the Wheat and Tares 

g) The Parable of the Mustard Seed 

h) The Parable of the Leaven 

i) Christ speaking in Parables 

k) Explanation of the Parable of the Wheat and 
Tares 

7) The Parable of the Hidden Treasure 

m)The Parable of the Pearl of Great Price 

ri) The Parables of the Draw-net and the House- 
holder 

61. The Stilling of the Tempest on the Sea 
Of Galilee. Autumn, a. d. 28 

62. The Healing of the Gerasene Demoniacs. 
The South-eastern Shore of the Sea of Galilee. 
Autumn a. d. 28. 

63. The Miracles of the Healing of the Wo- 
man with an issue of blood, and the 
Raising of the Daughter of Jairus. Ca- 
pernaum. Autumn, a. r>. 28. 

64. The Healing of two Blind men. Near Caper- 
naum. Autumn, A. D. 28. 

65. The Healing of a Demoniac. Same.. 

66. Christ teaches at Nazareth, and is re- 
jected a second time. Autumn, a. d. 28... 

67. Christ teaches throughout Galilee. Win- 
ter. Jan.-Feb.,A.-D.2V. 

68. The Sending forth of the Twelve Apostles 
Same. 

69. Herod's opinion of Christ. March-April, 
A. D. 29. 782 Year of Borne. 

70. Deathof John the Baptist. Castle of Ma- 
chserus,on the east side of Jordan. March- 
April, A. d. 29. 782 Year of Borne. 

71. The Feeding of the Five Thousand. North- 
east Coast of the Sea of Galilee. April, A. ]>. 29J 

72. Christ walks upon the Sea of Galilee 
April, A. D. 29. 

73. He heals the sick at Gennesaret 

April, A. n. 29. 

74. The People follow Jesus to Capernaum 

April, A. d. 29. I 

75. Christ's Discoui-se concerning the Bread of 
Life. Capernaum. Near Passover, April, a.d. 29. 



13 : 1-9 
13: 10-17 
13: 18-23 



13: 24-30 
|13: 31,32 
113 : 33 

13:34,35 

13: 36-43 
,13: 44 

13:45,40 

13: 47-52 
I 

8.18,23-7 
! : 28-34 



9: 18-26 

9: 27-31 

9: 32-34 

;1 3: 53-58 
9 : 35-38 

10:1-11:1 

14:1,2. 

14: 3-12 

I 

14: 13-21 

I 

14: 22-33 

I 



Mark. Luke. 



1-9 

10-13 
14-20 
: 21-25 

26-29 

30-32 

33,34 



35-41 
1-20 



5: 21-43 



: 1-6 
: 6 

: 7-13 

: 14-16 

17-29 

30-44 
45-52 
53-56 



!: 4-8 
! : 9, 10 
!: H-15 
'■: 16-18 



8: 22-25 
8: 26-39 



9: 1-6 
9: 7-9 



9: 10-17 



John. 



6: 1-15 
6: 16-21 



: 22-24 
25-7: 1 



33. Where did Christ speak many parables? 34. How often was Christ rejected at 
Nazareth ? 35. When was John the Baptist beheaded 1 



INTRODUCTION. 



35 



HARMONY OF THE FOUR GOSPELS. 



PART V. 

THE EVENTS OF THE FIRST HALF OF THE 

THIRD YEAR OF OUR LORD'S 

MINISTRY. 

Time, Six months. Passover, April, a. d. 29 — Feast 

of Tabernacles, Oct., a. d. 29. 

782 Tear of Home. 

76. Christ confutes the Scribes and Phari- 
sees. Capernaum. Summer, A. D. 29 

77. Defilement. Same 

78. He heals the Daughter of a Syrophoeni- 
Cian Woman. Land of Tyre and Sidon. 
Summer, a. d. 29. 

79. The Healing of a Deaf and Dumb man, 
and many others. Decapolis, near the Sea of 
Galilee. Summer, a. d. '2.9. 

80. Christ feeds the Four Thousand. Same 

81. The Pharisees and Sadducees demand a 
Sign from Heaven. Magdala or Capernaum. 
Summer, a. d. 29. 

82. Warnings against the Pharisees and the 
Sadducees. North-east coast of the Sea of 
Galilee. Suynmer, a. d. 29. 

83. Christ heals a Blind man. 
Summer, a. d. 29. 

84. The Confession of Peter. Region of Csesa- 
rea Philippi. Summer, A. d. 29. 

85. Christ foretells his Passion. Same, 

86. Rebuke of Peter. Same , 

87. The Cross must be borne. Same.... 

88. The Transfiguration. Region of Csesarea 
Philippi. Probably on Mt. Hermon. Summer, 
A. D. 29. 

89. The Question as to the Coming of Elijah. 

Same. 

90. The Healing of the Lunatic Child 

Region of Csesarea Philippi. Summer, a. d. 29. 

91. Our Lord again foretells his Death and 
Resurrection. Galilee. Autumn, a. D. 29. 

92. The Tribute Money 

Capernaum. Autumn, A. D. 29. 

93. Several discourses with the Disciples. 

Capernaum. Autumn, a. d. 29. 

(a) On the Greatest in the Kingdom of 

Heaven 

(o) On one Casting out Devils 

(c) On Offences 

(d) The Parable of the sheep gone astray 

(e) The Treatment of an erring Brother 

(/) The Blessing promised to United Prayer 
(g) The Parable of the Unmerciful Servant. 



Matt. 



15: 1-9 7 

15:10-20 7: 



Mask. 



1-13 
14-23 



15: 21-2S 7: 24-30 



15:29-31 7: 
15: 32-38 ' 8 



31-37 
1-9 



15: 39- 
16:4 



8:10-12 



I 

16: 5-12 8: 

I* 

16:13-20 8: 



Luke. John. 



16:21 8 
16: 22, 23 8: 
16: 24-28 8: 
17 : 1-9 9 



17: 10-13 
17: 11-21 



13-21 
22-26 

27-30 9: 18-21 

: 3i 9: 22 
32,33 

34-9:1 9: 23-27 
: 2-10 9: 28-36 



11-13 
14-29 



17:22,23 9:30-32 
17: 24-27 



18: 1-5 



9: 37-42 
9 : 43-45 



18: 6-9 
18: 10-14 
18: 15-18 
IS: 19, 20 
IS: 21-35 



: 33-37 9: 46-48 
:38-4! 0: 49,50 
;42-50 



Part V.— 36. Into how many parts can the last year of our Lord's ministry be di- 
vided? 37. What period does the fifth part cover? 38. Mention the countries which 
Christ visited during these six months? 39. What are the most important events that 
occurred during this period ? 



86 



INTRODUCTION. 



HARMONY OF THE FOUR GOSPELS. 



PART VI. 

THE EVENTS FROM THE FEAST OF TABER- 
NACLES UNTIL OUR LORD'S FINAL 
ARRIVAL AT BETHANY. 

Time, about six months. 
Oct., A. D. 29— April, A. D. 30. 

94. Jesus goes up to the Feast of Tabernacles 

Road to Jerusalem. Oct., A. D. 29. 

95. Jesus at the Feast 

Jerusalem. Oct., a. d. 29. 

96. The Woman taken in adultery 

Jerusalem Oct., a. d. 29. 

97. Christ teaches in the Temple. Same 

98. The Healing of the man born blind 

Same. 

99. The Parable of the Good Shepherd 

Same. 

100. Our Lord's final Departure from Galilee 

Galilee and Samaria. Nov., A. D. 29. 

101. Warnings to certain who would follow 
Christ. Same 

102. He sends out the Seventy Disciples 

Probably Samaria., Nov., A. D. 29. 

103. The Doom of the Impenitent Cities. Same.. 

104. The Return of the Seventy 

Samaria and Perea. Nov. — Dec, A. D. 29. 

105. God's truth revealed to the Humble 

Samaria, Nov., a.d. 29. 

106. He journeys through Perea. Nov., a.d. 29 

107. The Parable of the Good Samaritan 

Probably Perea, Nov., A.D. 29. 

108. The Disciples are again taught how to pray. 
Samaria or Perea, Nov., A. d. 29. 

109. Jesus reproves the Pharisees 

Probably Perea. Nov. — Dec, a. d. 29. 

110. Exhortation to the Disciples. Same 

111. The Parable of the Rich Fool. Same 

112. Discourses. Same 

113. How to regard Gcd's judgments. Same 

114. The Parable of the Barren Fig-tree. Same.. 

115. Christ heals an Infirm Woman. Same 

116. Parables. Same 

117. Discourses on the Way to Jerusalem 

Perea. Dec, a.d. 29. 

118. He visits Mary and Martha 

Bethany, Dec, A. D. 29. 

119. The Discourse of Jesus at the Feast of Dedi 
cation. Jerusalem. Dec, a.d. 29 

120. Jesus retires again to Perea. Bethany, beyond 
Jordan. Dec, A. d. 29. 

121. The Healing of the Man with the Dropsy 
Perea, Dec, a. d. 29. 



Matt. 



11:20-24 



11: 25-30 
19: 1,2 



Mark. Luke 



10: 1 



9 : 51-56 



7: 2-10 
7 : 11-52 
7:53-8:11 

12-59 

9: 1-39 

9: 40- 
10: 21 



57-62 
: 1-11 



1216 

17-20 



10: 21-24 



25-37 



37-54 

1-12 

13-21 

22-59 
: 1-5 
: 6-9 
10-17 
18-21 
22-35 



10: 38-42 



John. 



14: 1-6 



10: 22-39 
10:40-42 



Part VI — 40. How long a period does the 6ixth part cover? 41. What feast did 
Christ attend in Oct., a. d. 29? 42. How long was this before His death? 43. Who 
gives us an account of the doings of Christ during these last months ? 
country did Christ now mainly labor ? 



44. In what 



INTRODUCTION. 



37 



HARMONY OF THE FOUR GOSPELS. 



Same. 



122. Christ teaches Humility. Sayne.. 
123 The Parable of the Great Supper. 

124. What is required of disciples 

Perea. Dec, a. d. 29. 

125. Parables. Same. 

a) The Parable of the Lost Sheep 

6) The Parable of the Lost Piece of Silver. 

c) The Parable of the Prodigal Son 

d) The Parable of the Unjust Steward 

c) The Rebuke of the Pharisees. 

/) The Parable of the Rich Man and Lazarus. 

126. Various Sayings of Christ. Perea. Dec, a.d.29 

a) On Offences 

b) On Forgiveness 

c) On Faith 

d^ On Duty 

127. The Raising of Lazarus. Perea and Bethany 
Jan.— Feb., A. D. 30. 

12S. The Gathering of the Council of the Jews. 
Jerusalem. Jan. — Feb., a. d. 30. 

129. Christ abides in Ephraim 

Feb.— Mar., a. d. 30. 

130. He begins his last journey to Jerusalem. Tli 
borders of Galilee and Samaria. 3Iar., a.d. 30 

131. The Cleansing of the ten Lepers. On the bor- 
ders of Samaria. March, a. D. 30. 

132. Discourse upon the coming of the Kingdom 
of God. Same 

133 Tbe Parable of the Unjust Judge. Same 

134. The Parable of the Pharisee and Publican. 
Same. 

135. On Divorce and Marriage. Same 

136. Christ blesses little Children. Same 

137. The Rich Young Man. Same 

138. On Riches. Same 

139. The Reward of them that leave all for 
His sake. Same 

140. The Parable of the Laborers in the Vine- 
yard. Same 

141. Our Lord again foretells his Death and 
Resurrection. The Valley of the Jordan, 
near Jericho. March, a. d. 30. 

142. The Ambition of the Sons of Zebedee 
reproved. Near Jericho. March, a. d. 30. 

143. The Healing of two Blind Men near Je- 
richo. March, a. d. 30 

144. The Visit to Zacchajus. Jericho. March, 
a. D. 30. 

145. The Parable of the Pounds. Near Jerusalem. 
March, a. D. 30. 

14C. Christ arrives at Beth my, six days before 
the Passover. Friday evening, Xizan Sth, 
March 31st, a. d. 30. 



Matt. 



Mark. 



Luke. 



7-11 

12-24 
25-35 



1-7 
8-10 
11-32 
1-13 
14-17 
19-31 

1,2 
3.4 



11 




19: 3-12 10:2-12 
19: 13-15 10: 13-16 
19:10-22 10:17-22 
19:23-26 10:23-27 

19: 27-3040:28-31 

20: 1-16 

20:17-19 10:32-34 

20:20-23 10:35-45 

20:29-34 10:46-52 



: 18 
: 15-17 
18-23 

24-27 



35-43 
1-10 



19: 11-28 



JiHI.N. 



11: 1-44 
11:45-53 
11: 64 



11: 55- 

12: 1 



45. When was Lazarus raised from the dead ? 46. When did Christ begin His laat 
journey to Jerusalem ? 

47. When did Christ arrive at Bethany ? 



38 



INTRODUCTION. 



HARMONY OF THE FOUR GOSPELS. Matt 



PART VII. 

THE EVENTS OF OUR LORD'S PASSION 
AND DEATH. 

Time. Eight days. From Saturday, April 1, a. d. 
30, Nizan 9 — Sunday, Aprils, a.d.30, Nizan 17. 
Saturday, April 1, a. d. 30. Nizan 9. 
Sunset on Friday — Sunset on Saturday. 

147. The Jews come to Bethany to see Jesus and 
Lazarus. Saturday (Sabbath) Afternoon and 
Evening. 

Sunday, April 2, a. d. 30. Nizan 10. 
Sunset on Saturday - Sunset on Sunday. 

148. The Triumphal Entry into Jerusalem. 
Monday, April 3, a. d. 30. Nizan 11. 

Sunset on Sunday — Sunset on Monday. 

149. The Cursing of the Barren Fig-tree. 

150. The Second Cleansing of the Temple. 
Tuesday, April 4, a. d. 30. Nizan 12. 

Sunset on Monday — Sunset on Tuesday. 

151. The Withering of the Fig-tree and the 
Power of Prayer 

152. The Authority of Christ questioned 

153. The Parable of the Two Sons 

154. The Parable of the Wicked Husbandmen 

155. The Parable of the Wedding Garment 

156. Question as to paying Tribute to Caesar. 

157. Reply to the Sadducees concerning the 
Resurrection 

158. The First and Great Commandment 

159. How is Christ David's Son ? 

160. The Scribes and Pharisees condemned 

161. The Widow's Mite 

162. Certain Greeks desire to see Jesus 

163. The Unbelief of the Jews 

164. The Prophecy of the Destruction of Je- 
rusalem and the End of the World 

165. The Parable of the Ten Virgins 

166. The Parable of the Talents 

167. The Description of the Last Judgment 

168. The Jews plot Christ's Death 

Wednesday, April 5, a. d. 30. Nizan 13. 

Sunset on Tuesday — Sunset on Wednesday. 

169. The Anointing by Mary of Bethany 

Afternoon and Evening. 

170. Judas agrees to betray Christ 

Thursday, April 6, a. d. 30. Nizan 14. 
Sunset on Wednesday — Sunset on Tlmrsday. 

171. The Disciples sent to prepare the Pass- 
over 

172. Christ enters the City 



21: 1-11 



21:18,19 
21: 12-17 



21: 20-22 
21: 23-27 
21: 28-32 
21: 33-46 
22 : 1-14 
22: 15-22 

22: 23-33 
22: 34-40 
22: 41 46 
23: 1-39 



24: 1-51 
25: 1-13 
25: 14-30 
25: 31-46 
26: 1-5 



26: 6-13 
26: 14-16 



Mark. 



11: 1-U 



11: 12-14 
11: 15-19 



11:20-26 
11:27-33 

12: 1-12 

12:13-17 

12:18-27 
12:28-34 
12:35-37 
12:38-40 
12:41-44 



13: 1-37 

14: 1,2 

14: 3-9 
14:10,11 



26: 17-19'14: 12-16 

26:20 114: 17 



Luke. 



19: 45-48 
21:37,38 



20: 1-8 
20: 9-19 

20: 20-26 

20: 27-39 
20: 40 
20: 41-44 
20: 45-47 
21: 1-4 



21 : 5-36 



22: 1,2 



22: 3-6 



22 : 7-13 
22: 14 



John. 



12 : 9-11 



12: 12-19 



12: 20-36 
12: 37-50 



12: 2- 



48. How manv days are included in the seventh part? 49. When did a Jewish day- 
begin? 50. What occurred on Saturday, before Passion Week ? 51. Describe the events 
of Palm Sunday. 52. Of Monday in Passion Week. 53. Where did Christ spend hia 
nights ? 54. Describe the events of Tuesday. 55. Where was Christ on Wednesday ? 
66. What occurred on that day ? 



INTRODUCTION. 



HARMONY OF THE FOUR GOSPELS. 



Friday, April 7, a.d. 30. Nizan 15. 
Sunset on Thursday— Sunset on Friday. 
Christ reproves the Ambition of the Disci- 
ples. IVtursday Evening. Nizam 15 

He washes the Feet of the Disciples 

'Thursday Evening. Nvtan 15. 

The Announcement of the Betrayal 

Thursday Evening. 

Judas withdraws. Thursday Evening 

The New Commandment. Thursday Evening. 
The Institution of the Lord's Supper 

Tliursday Evening. 

Peter's Denial foretold. Tliursday Evening. 

Christ's Last Discourse. Thursday Evening.. 

Christ's Sacerdotal Prayer. Thursday Evening 

Christ enters the Garden of Gethsemane. 

Thursday Evening, near midnight. 

The Agony in Gethsemane. Early Friday 

■morning, between midnight and ote o'clock. 

The Betrayal and Taking of Jesus 

Friday morn., probably between 1 and2 o'clock. 

Christ is first taken before Annas 

Early Friday Morning. 

Jesus is taken before Caiaphas 

Early Friday Morning. 

The Mocking of the Servants. Same 

Peter's Denial and Repentance. Same- 
Jesus before the Council 

Daybreak, Friday Morning. 

The Sanhedrim lead Jesus to Pilate 

Daybreak, Friday Morning. 

Judas repents and hangs himself 

Jesus before Pilate. 6-7 a. m 

Pilate sends Jesus to Herod. 7-8 a.m 

Jesus again before Pilate. 7-9 a.m 

Jesus mocked by the Roman soldiers.... 
Friday Morning, 7-9 a.m. 

"Behold the Man." 

Pilate's last conversation with Jesus. 7-9 a.m. 

The Crucifixion. 9 a..m.— 3 p.m 

The Burial. 4-6 p.m 



Matt. Mark. Luke. John, 



U-.18-21 



26: 26-29 
26: 30-35 



26:3( 
26: 37-46 

2G: 47-56 



26: 67, 
26: 69-75 

r 

j27:2 

27: 3-10 
27: 11-14 



27: 15-26 
27:27-31 



22: 24-30 
22: 21-23 



14:22-25 
14:26-31 



22:19,20 
22:15-18 
22: 31-38 



14: 32 

14:33-42 

14:43-52 



14:53-64 

14: 65 
14:66-72 
15: 1 

15: 1 



15: 2-5 



15:6-15 
15:16-19 



27:32-56 
27: 57-61 



27: G2-66 



PART VIII. 

THE EVENTS FROM OUR LORD'S RESUR- 
RECTION TO HIS ASCEXSION. 

Time: 40 Days. From Sunday, April 9, Nizam 17, 
— Thursday, May 18, a.d. 30. 783 Year of Rome. 
201. The Resurrection 



15:20-41 
15:42-47 



22: 39, 40 
22:41-46 

22:47-53 



22: 54, 55 



22: 63-65 
22:56-62 18 
22:66-71 



23:1 



23: 2-5 
23: 6-12 
23: 13-25 



1-20 
21-26 



27-30 
31-35 



36-38 
1-16:33 
1-26 
1.2 



3-12 

13,14, 

24 

19-23 

[25-27 
15-18, 



18:28 



18: 29-38 



19; 

19: 

23: 26-49 j 19: 
23:50-56 19: 



39,40 
1-3 

4-7 
8-16 
17-37 
38-42 



57. Describe the events of Thursday. 58. "When did Good Friday begin, according 
to Jewish reckoning? 59. Give an account of all that happened on Thursday evening. 
60. Where was Christ about midnight ? 61. When did the betrayal take place? 62. 
Give an account of Christ's trial. 63. How long was Christ on the cross ? C4. Give an 
account of his crucifixion. 65. Of his burial. 6G. What occurred on Saturday after 
Christ's death ? 



40 



INTRODUCTION. 



HARMONY OF THE FOUR GOSPELS. 



$ 

d) 

•) 

. /) 

9) 

202. 
203. 

204. 

205. 

206. 
207. 



210. 



Mary Magdalene and the other women 

come to embalm Christ 

Mary Magdalene runs to find Peter and John. 
The other women enter the Sepulchre.. 
Peter and John come to the Sepulchre and 

then go away 

Mary Magdalene comes the second time 
and our Lord makes his First Appear- 



Christ appears to the other women on their 
return from the Sepulchre. The Second 
Appearance. 

The Disciples do not believe the Testi- 
mony of Mary Magdalene and the other 

women 

The Report of the Watch 

Christ appears to Peter (1 Cor. 15 : 5). The 
Third Appearance. 
Christ appears to Two Disciples on their 
way to Emmaus. The Fourth Appear- 
ance. 

He appears to the Apostles at Jerusalem 
Thomas being absent. The Fifth Ap 
pearance. 

He appears again, Thomas being present. 
The Sixth Appearance. 
He appears to seven of them as they fish in 
the Sea of Galilee. The Seventh Appear- 
ance. 

Christ appears to the Apostles on a 
mountain in Galilee (1 Cor. 15 : 6). The 
Eighth Appearance. 

The Ascension into Heaven. Thursday, 
May 18, a.d., 30. The Ninth Appearance. 
Conclusion 



Matt. Mark. Luke. John 



28: 1,2 



28:2-8 



28: 9,10 



1: 11-15 



28: 16-20 



16 : 1-4 



16:5-8 



16:9 



16:10,11 



16:12,13 
16: 14 



16:15-18 
16:19,20 



24: 1, 2 
24:3-8" 
24:12 



: 9-11 
24:34 

24: 13-35 

24: 36-43 



24: 44-53 



20:1 
20:2 



20: 3-10 
20: 11-17 



20:18 



20: 19-25 
20: 26-29 



20: 30, 31 
21:25 



67. What is the last division of Christ's life? 68. Describe the events of that first Easter 
Day. 69. How often did Christ appear on the day of his resurrection ? 70. Describe these 
appearances. 71. How many appearances are recorded in the Gospels ? 72. How often 
did Christ manifest himself visibly after his resurrection ? Ten times. 73. What appear- 
ance is not recorded in the Gospels ? 1 Cor. 15 : 7. 

General Questions. 

74. How old was Christ when he was crucified ? 75 What was the length of his 
ministry? 76. How may the Gospel History be divided? 77. How many Passovera 
occurred during Christ's ministry? 78. What is the best method of becoming ac- 
quainted with the facts of Christ's earthly life? By studying the Gospel History by 
means of a Harmony. 

First Reading.— The Gospel of St. Mark; in sections that Mark omits, read the first 
Gospel that records the narrative. Second Reading.— Take the Gospel of St. Mark as 
your guide, and read as before, but in parallel passages read Matthew. Third Read- 
ing. — As before, but in parallel passages read St. Luke. .Fourth Reading.— As before, 
but in parallel passages read St. John. 



LIST OF AUTHORITIES. 



The following is a list of some of the more important volumes 
which have teen more or less consulted and used, in the preparation 
of this Commentary : — 

I. Works or Reference. 

Herzog, Real-Encyclopsedia. 22 vols. 1868. 

Kitto, Cyclopsedia of Biblical Literature. 3 vols. Third Edition. 

1866. 
Plumptre, The Bible Educator. 2 vols. 1874. 
Smith, Dictionary of the Bible. 4 vols. American Edition. 1873. 

II. Editions of the Greek Testament. 

Bagster & Sons, The Critical Greek and English Testament. The 
Greek text of Scholz, with the readings of Griesbach 
(1805), and the variations of Stephens (1550), Beza 
(1598), and Elzevir (1633). 

Palmer, The Greek Testament, with the Readings adopted by the 
Revisers of the Authorised Version. 1881. 

Scrivener, Novum Testamentum. The text of Stephens (1550) 
with the readings of Beza (1565), Elzevir (1624), Lach- 
mann (1850), Tischendorf (8th Ed.), Tregelles (1872). 
Last Edition. 1877. 

Scrivener, The New Testament in the Original Greek, according 
to the Text followed in the Authorised Version (Beza, 
1598), together with the Variations adopted in the 
Revised Version. 1881. 

Westcott & Hort, The New Testament in the Original Greek. 
American Edition. 1881. 

III. Commentaries. 

Alexander, On Mark. 1858. 
Bengel, Gnomon. 5 vols. 1862. 
Brown, On the Gospels. 1875. 
Cook, On Mark. 1878. 
Godet, On Luke. 1881. 
How, The Four Gospels. 1880. 
Lange, On Mark. 1866. 
' Maclear, On Mark. 1877. 
Meyer, On Mark. 1855. 
Morison, On Mark. 1876. 

41 



42 LIST OF AUTHORITIES. 



Olshausen, On the Gospels. 4 vols. 1850. 

Plumptre, On Mark. 1879. 

Stier, Words of the Lord Jesus. 3 vols. 1864. 

Webster and Wilkinson, The Greek Testament with Notes. 2 vols. 

1855. 
Weimarische Bibelwerk. 1877. 
Wordsworth, Greek Testament with Notes. 2 vols. 1877. 

IV. Harmonies op the Gospels. 

Fuller, The Four Gospels, in the form of a Harmony. 1880. 

Gardiner, A Harmony of the Four Gospels. 1880. 

Greswell, Harmonia Evangelica. 1850. 

Mimpriss, Treasury Harmony. 1855. 

Robinson, Harmony of the Four Gospels. 1865. 

Strong, New Harmony and Exposition of the Gospels. 1852. 

Stroud, New Greek Harmony of the Four Gospels. 1853. 

Thomson, Table of Harmony of the Gospels, in Smith's Bib. Diet. 

Tischendorf, Synopsis Evangelica. 1864. 

Wieseler, Chronological Synopsis. 1864. 

V. Lives of Christ. 

Abbott, Jesus of Nazareth. 1869. 
Andrews, Life of Our Lord. 1867. 
Bruce, Training of the Twelve. 1871. 
Ebrard, Gospel History. 1869. 
Ellicott, Historical Lectures. 1874. 
Farrar, The Life of Christ. 1875. 
Geikie, Life and Words of Christ. 1880. 
Hanna, Life of Our Lord. 1869. 
Lange, Life of Christ. 6 vols. 1864. 
Neander, Life of Christ. 1857. 
Taylor, Jeremy, Life of Christ. 1851. 

VI. Miscellaneous. 

Besser, Bibelstunden. 1864. 

Co*, The Expositor. 12 vols. 1873—1881. 

Delitzsch, A Day in Capernaum. 1873. 

Josephus, Winston's Translation. 1825. 

Krauth, Conservative Reformation. 1871. 

Lisco, On the Parables. 1850. 

Lynch, Exploration of the Jordan and the Dead Sea. 1849. 

Thomson, The Land and the Book. 1874. 

Trench, On the Miracles. 1875. 

Trench, On the Parables. 1876. 

Tristram, Natural History of the Bible. 1873. 

Stanley, Sinai and Palestine. 1875. 

Westcott, On the Canon of the New Testament. Fifth Edition. 1881. 

Westcott, Introduction to the Study of the Gospels. 1872. 



THE GOSPEL 



ACCORDING TO 



SAINT MARK 



THE GOSPEL 

ACCORDING TO 

ST. MARK. 



CHAPTER I. 

THE beginning of the gospel of Jesus Christ, a the Son 
of God; 



•Matt. 14. 33. Luke 1.35. John 1. 34. 



CHAPTER I. 
1.— Preface of St. Mark. 

St. Luke 1 : 1-4. St. John 1 : 1-14. 

The first verse is the introduction to the whole book. 

1. "The beginning"." St. Matthew begins his Gospel with 
the genealogy of our Lord, St. Luke with a brief dedication de- 
scribing the method and aim of his work, St. John with a descrip- 
tion of the nature and office of the Son of God, — but St. Mark be- 
gins his gospel with a " good confession, 11 which reminds us of that 
noble confession made by the Apostle Peter, his father in the faith, 
" Thou art the Christ, the Son of the living God 11 (Matt. 16: 16). 
The immediate purpose of St. Mark is " to describe the origin, his- 
tory, principles, course, and completion of the Gospel of Jesus 
Christ, the Son of God " (Bengel). 

" Gospel." That is, good news, glad tidings. The word is 
used in a three-fold sense : a) the good news of Christ's salvation ; 
b) the history of his saving work; c) as designating the whole sys- 
tem of Christian doctrine. It is here used in the second sense, as 
denoting the history of our Saviour's ministry on earth. 

" Gospel of Jesus Christ." This phrase may mean either 
a) the Gospel preached by Christ, or b) the Gospel concerning Christ. 
St. Mark uses it in the latter sense ; his Gospel has for its great sub- 
ject-matter Jesus Christ, and it is his aim to describe the person and 
work of the Son of God. 

"Jesus." That is, Saviour. This name was given to him at 
birth, and by it he was known among men. " Thou shalt call his 

1.— 1. How does St. Matthew begin his Gospel? 2. St. Luke? 3. 
St. John ? 4. St. Mark ? 5. Of what does this confession of Mark re- 
mind us? 6. What is his aim? 7. Give the three senses of the word 
Gospel. 8 How does Mark use it? 9. What is meant by the " Gos- 
pel of Christ ? 10. What does the name Jesus signify ? 

44 



THE GOSPEL 

ACCORDING TO 

S. MARK. 



1 The beginning of the gospel of Jesus Christ, l the 
Son of God. 

1 Some ancient authorities omit the Son of God. 



name Jesus ; for it is he that shall save his people from their 
sins" (Matt. 1: 21). 

" Christ." That is, Anointed, the same as the Hebrew Messiah. 
" We have found the Messiah, which is, being interpreted, Christ" 
(John 1 : 41). This word Christ was constantly used by the Jews 
to designate the expected Saviour, — he was to be the Messiah, the 
anointed Prophet, Priest, and King. 

" The Son of God." St. Mark describes the person of our 
Redeemer, a) by his personal name Jesus, -by which he was known 
as a man among men ; o) by his official designation as Jesus Christ, 
the Messiah of the Old Testament, the hope of Israel ; and c) by 
his special title as the Son of God. By his birth Jesus became 
David's son, but before his birth he was already the Son of God. 
His relation to David was known from his parentage. But his 
relation to God could be known only by divine revelation. " I 
believe that Jesus Christ, true God, begotten of the Father from 
eternity, and also true man, born of the Virgin Mary, is my Lord " 
{Luther). 

2-8,— The Preaching and Baptism of John, 

St. Matt. 3 : 1-12. St. Luke 3: 1-18. 

Summer and Fall of A. D. 26. (T79, Year of Rome.) 

Of late years special attention has been paid to the chronology 
of the life of Christ, and there is now an almost unanimous agree- 

11. What does the name Christ signify? 12. What is the three-fold 
office of our Lord ? 13. In what three ways does Mark describe our 
Saviour ? 11. How do you prove that Jesus Christ is true God, begotten 
of the Father from eternity ? Ans. From the plain testimony of the Holy 
Scriptures, in which he is not only called "the only begotten son" 
of God (John 3: 16), and "his own son," (Rom. 8: 32), but also 
declared to be "over all, god blessed forever," (Rom. 9: 5), and 

" THE TRUE GOD AND ETERNAL LIFE," (1 John 5 : 20). 

45 



Preaching and ST. MARK, I. Baptism of John. 



2 As it is written in the prophets, b Behold, I send my 
messenger before thy face, which shall prepare thy way 
before thee. Mai. 3. 1. 

3 c The voice of one crying in the wilderness, Prepare 
ye the way of the Lord, make his paths straight, isai. 40. 3. 

4 d John did baptize in the wilderness, and preach the 
baptism of repentance x for the remission of sins. 

* Matt. 11. 10. Luke 7. 27. « John 1. 15, 23. <* John 3. 23. 1 Or, unto 



ment that the birth of our Lord took place four years earlier than 
the date commonly assigned. If we assume that Christ was born 
on the 25th of December, the time at which we now celebrate Christ- 
mas, the date of the birth of Christ is Christmas-day, B. C. 5, and 
the date of the circumcision, January 1, B. C. 4. In like manner 
the date of His first visit to the temple is A. D. 8, though 
He was twelve years old, — of the first Passover which occurred after 
the beginning of His ministry, April, A. D. 27, Christ being 30 
years old, 780, Year of Rome, — of the second, A. D. 28, 781, Year 
of Rome, — of the third, April, A. D. 29, 782, Year of Rome, — of the 
fourth, April, A. D. 30, 783, Year of Rome, — our Lord's ministry 
thus embracing three years and about three months. 

2. " In Isaiah the Prophet." This quotation is from two 
prophets, a) Mai. 3 : 1. b) Isa. 40 : 3. " Mark first adduces the testi- 
mony of Malachi, and then of Isaiah, and therefore some read, in 
the prophets, but as Matthew (chap. 21 : 5,) quotes one prophet, 
(Zechariah, 9: 9,) while combining part of Isa. 62: 11, with the 
quotation; and as Paul (Rom. 9: 27,) quotes Isaiah 10: 22, 23, 
while combining part of Hosea 1 : 10, with the quotation; so Mark 
here quotes two prophets, though only mentioning the name of 
one." (Bengel.) This is the only quotation from the Old Testa- 
ment, which St. Mark himself makes in this gospel. (Mark 15 : 28 
is omitted in the Revised Version, as an interpolation from Luke 
22: 37). The reason why St. Mark in his own narrative does not 
refer to the Old Testament, is, that he mainly wrote for the Gen- 
tiles, who were not acquainted with it. 



2. 1. When was Christ born? 2. Give the date of the first Passover 
after the beginning "of Christ's ministry? His age? 3. What was the 
length of His ministry ? 4. How long did John the Baptist precede 
Him ? 5. Why does Mark refer to the Old Testament but once ? 

46 



Autumn, S. MARK, I. A. D. 2C>. 

2 Even as it is written 1 in Isaiah the prophet, 

Behold, I send my messenger before thy face, 
Who shall prepare thy way ; 

3 The voice of one crying in the wilderness, 
Make ye ready the way of the Lord, 
Make his paths straight ; 

4 John came, who baptized in the wilderness and 
preached the baptism of repentance nnto remission 

1 Some ancient authorities read in the prophets. 



4. "John came." John the Baptist, in position and vn. privi- 
lege, was more signally honored of God than any other whose name 
is recorded either in the Old or New Testament, for he was chosen 
to be the immediate Herald of the .Saviour. He was " the friend of 
the Bridegroom" (John 3 : 29). Christ's own testimony is, " Verily 
I say unto you, Among them that are born oftvomen there hath not 
arisen a greater than John the Baptist" (Matt. 11 : 11). 

1) The announcement of his birth is given in St. Luke 1 : 5-25. 
He was of the priestly race, both by father and by mother, for 
Zacharias was a priest "of the course of Abijah," and his mother 
Elizabeth was " of the daughters of Aaron" (Luke 1 : 5). 

2) The account of his birth and circumcision is given in St. Luke 
1 : 57-59. He was born in the summer of B. C. 5, six months 
before our Saviour. 

3) John the Baptist, in his youth, received a training suitable to 
the holy office he was designed to fill, and from his birth was or- 
dained to be a Nazarite, for the words of the angel were, " He shall 
drink no ivine nor strong drink" (Luke 1 : 15). A Nazarite was 
required to forego the ordinary pleasures and indulgences of the 
world and live a life of the strictest self-denial and retirement. 
Strict obedience in three things was required : a) total abstinence 
from wine or strong drink ; b) the hair was not allowed to be cut; 
c) all contact with the dead was to be carefully avoided (Num. 
6 : 2-6). 

Of the Nazarites for life, three only are mentioned in the Scrip- 



4. 1. In what was John the Baptist highly honored? 2. What was 
Christ's testimony? 3. Who were his parents? 4. When was he born? 
5. What was his early training ? 6. What was required of a Nazarite ? 
7. What Nazarites for life are mentioued in the Bible ? 

47 



Preaching and ST. MARK, I. Baptism of John. 

5 And there went out unto him all the land of Judsea, 
and they of Jerusalem, and were all baptized of him in 
the river of Jordan, confessing their sins. 

6 And John was clothed with camePs hair, and with 
a girdle of a skin about his loins ; and he did eat e locusts 
and wild honey ; 

7 And preached, saying, f There cometh one mightier 
than I after me, the latchet of whose shoes I am not 
worthy to stoop down and unloose. 

• Lev. 11. 22. t John 1. 27. Acts 13. 25. 



tures, Samson (Judg. 16 : 17), Samuel (1 Sam. 1 : 11), and John 
the Baptist. 

4) A single verse contains all that we know of the history of John 
the Baptist for the space of thirty years, — the whole period which 
elapsed between his birth and the beginning of his public ministry, 
" And the child grew, and waxed strong in spirit, and was in the 
deserts till the day of his shewing unto Israel" (Luke 1 : 80). 

"Who baptized." St. Mark describes the mission of the 
Baptist as consisting in two things : 

1) Preaching "the baptism of repentance," for he was sent to 
prepare the way for Christ's appearance ; 

2) Administering " the baptism of repentance." 

"In the "Wilderness." The wild and unpeopled district ex- 
tending from Jericho to the shores of the Dead Sea. 

5. "In the river Jordan." Most probably at the lower ford 
near Jericho. 

" Confessing" their sins." Confession of sins may be, 

1) General, as that of a Congregation in public prayer; or, 

2) Particular, as that of an individual who confesses his sins; 
a) to God, " / said, I will confess my transgressions unto the Lord ; 
and thou forgavest the iniquity of my sin" (Ps. 32 : 5) ; b) to his 
fellow-men, if he has sinned against any one, " Go thy way, first be 
reconciled to thy brother, and then come and offer thy gift" (Matt. 
5 : 24) ; c) to his spiritual adviser, following the example of the pa- 



8. What do you know about Samson ? 9. About Samuel ? 10. About 
John the Baptist's life before the age of 30? 11. In what did John's 
mission consist ? 12. Where did he preach ? — 5. 1. Where did he bap- 
tize ? 2. What was required of the people ? 3. How many kinds of 
confession ? 4. How many forms of particular confession ? 

48 



Autumn, S. MARK, I. A. D. 20. 

5 of sins. And there went out unto him all the country 
of Judaea, and all they of Jerusalem ; and they were 
baptized of him in the river Jordan, confessing their 

6 sins. And John was clothed with camel's hair, and had 
a leathern girdle about his loins, and did eat locusts 

7 and wild honey. And he preached, saying, There 
cometh after me he that is mightier than I, the latchet 
of whose shoes I am not T worthy to stoop down and 

1 Gr. sufficient. 



tieiit who confesses to his physician, and of the client who confesses 
to his lawyer, " Confess therefore your sins one to another, and 
pray one for another, that ye may he healed' 1 ' 1 (James 5 : 16). 

Those who came to John's baptism confessed their sins, freely 
and openly, as a pledge of their sincere repentance. " Where con- 
fession was wanting, baptism also was refused" (Olshausen). 

6. ""W"as clothed." The Evangelist calls our attention to 
three things : 

1) The dress of John the Baptist. His raiment was mean, 
rough, and of coarse texture, such as was worn by Elijah, who is 
also described as clad in a hairy skin and girt with a girdle of 
leather about his loins (2 Kings 1 : 8). 

2) His food. Locusts were permitted to be used as food in the 
Law (Lev. 11 : 22). They are still eaten by the poor in Palestine 
and Syria. These locusts are continually salted and dried, and may 
be cooked in various ways, — pounded and then mixed with flour and 
water and made into cakes, or fried in butter. They taste some- 
what like shrimps. 

3) The burden of his message, a) "Repent ye; for the kingdom 
of heaven is at hand" Matt. 3:2); b) " There cometh after me he 
that is mightier than I" (v. 7) ; c) "He shall baptize you icith the 
Holy Ghost" (v. 8). 

7. " He preached." " John's preaching was not itself to 
effect the remission of sins, but to prepare for that remission, which 
was to be accomplished by Christ" (Olshausen). 

5. Why did the people confess their sins ? — 6. 1. To what three 
things does Mark call our attention? 2. Describe the Baptist's dress. 
3. His food. 4. What was his message ? — 7. 1. What was the aim of 
the Baptist's preaching? 

4 49 



The Baptism ST. MAKE, I. of Christ. 

8 s I indeed have baptized you with water : but he 
shall baptize you h with the Holy Ghost. 

9 \ And it came to pass in those days, that Jesus came 
from Nazareth of Galilee, and was baptized of John in 
Jordan. 

b Acta 1. 5. and 11. 16. and 19. 14. ^ Joel 2. 28. 'Acts 2. 4. and 11. 15, 16. 
1 Cor. 12. 13. 

8. " I baptized you -with water." The difference between 
John's baptism and Christian baptism consists in this : 

1) John's baptism was a washing of repentance. Christian bap- 
tism is a washing of regeneration (Tit. 3: 5) ; 

2) The one operated only negatively, separating from the impeni- 
tent generation, — the other operates positively, giving power from 
above, bestowing the gift of the Holy Spirit ( Olshausen) ; 

3) "In the baptism of repentance men confessed their sins ; in 
Christian baptism they confess Christ" [Ben gel) ; 

4) John's baptism was temporary and preparatory. " Those who 
had been baptized with John's baptism were re-baptized, because 
the Baptist was neither the author of righteousness, nor the 
giver of the Spirit ; he only preached the Spirit and grace which 
were to be bestowed a little later through Christ, who alone is 
the cause and author of righteousness" (Justus Jonas, quoted by 
Bengel). 

5) " John does not bestow the forgiveness of sin, but only points 
to him who does bestow it. In John's baptism, forgiveness of sin 
is promised ; in Christ's baptism it is bestowed. John's precedes, 

Christ's follows There is a two-fold difference between 

John's baptism and Christ's baptism : a) in that he exhorts every 
one to repent, and prepare for the future Christ; b) that they should 
wait for the forgiveness of sins, which, he, that should come, would 
bring; it (John's baptism) had the promise of the future forgiveness 
of sins, through Christ" (Luther). 

6) This difference has never been better stated than by Gregory 
of Nazianzus (died a. d. 390): "John also baptized, not, how- 
ever, any longer after a Jewish manner, for he baptized, not 
with water only, but unto repentance. Still, it was not yet after 
a spiritual manner, for he adds not, ' with the Spirit.' Jesus 
baptizes also, but it is with the Spirit." (Quoted in Ellicott's Life 
of Christ.) 



8. 1. What difference is there between John's baptism and Chris- 
tian Baptism ? 

50 



January, S. MARK, I. A. D. 27. 

8 unloose. I baptized you l with water; but he shall 
baptize you hvitli the -Holy Ghost. 

9 And it came to pass in those days, that Jesus came 
from Nazareth of Galilee, and was baptized of John 

1 Or, in. (Let the marg. "Or, »" and the text exchange places. — Am. Com.) 

2 Or, Holy Spirit: ;md ^ throughout this Look. (For "Holy Ghost" adopt uniformly 
the rendering "Holy Spirit. 1 ' — Am. Cum.) 

9-11.— The Baptism of Christ. 

St. Matt. 3 : 13-17. St. Luke 3 : 21, 22. John 1 : 32-34. 

a) Time. Probably January a. d. 27, 780 (Year of Rome). 

b) Place. From the narrative of the Gospels it seems that John 
administered baptism at three distinct fords of the Jordan : 

1) At the lower ford near Jericho, to which the people of Judea 
and Jerusalem would naturally resort (Mark 1:5); 

2) At the ford, higher up the river, at Bethabara, or rather the 
Bethany beyond Jordan of John (John 1 : 28), to which the people 
of Galilee and of the northern parts of the land came ; 

3) At the ford in the neighborhood of ^Enon and Salim, still fur- 
ther to the north (John 3 : 23). 

The place where Jesus was baptized was at the ford to the north 
of Jericho, at Bethany on the east side of Jordan (John 1: 28). 

9. " Jesus came." Our Lord was thirty years old (Luke 3 : 
23), the legally appointed age for those who served in the Taberna- 
cle (Num. 4:3). 

For the events of our Saviour's earlier*years, see Harmony of the 
Four Gospels, Sections 3-14. 

"Nazareth of Galilee." This quiet and secluded village is 
situated among the hills of the southern ridge of Lebanon, just 
before it sinks into the Plain of Esdreelon, about seventy miles north 
of Jerusalem. It is not mentioned in the Old Testament, and de- 
rives its fame entirely from its connection with the history of Christ. 
It was here that he spent the largest part of his earthly life, and 
where he abode till the time of his public appearance. 

"And -was baptized." Our Lord submitted to the baptism 
of John, which was a "baptism of repentance unto remission of 

9. 1. At how many fords did John baptize ? 2. At which was Christ 
baptized ? 3. How old was Jesus ? 4. How long did he live in retire- 
ment? 5. Do we know anything of his manner of life? Luke 2: 51, 
52. Mark 6:8. 6. "Where was Nazareth? 7. How many years did 
Christ live in Nazareth ? 8. "Why did Christ come to the baptism of 
John ? 

51 



The Descent ST. MARK, I. of the Holy Spirit. 

10 And straightway coming up out of the water, he 
saw the heavens Opened, and the Spirit like a dove 
descending upon him : 

11 And there came a voice from heaven, saying, Thou 
art my beloved Son, in whom I am well pleased. 

1 Or, cloven, or rent. 

sins" (a) not because he had any sins to confess, or that he had 
need of repentance, for he was " holy, guileless, undefiled, separated 
from sinners " (Heb. 7 : 26) ; (b) but because as a true man, he 
must "fulfil all righteousness" (Matt. 3: 15), by putting himself 
in our place, and bearing our sins in his own person, thus setting 
us an example of perfect obedience ; and (c) that he might sanctify 
baptism for us as a means of grace. For baptizing with water 
" signifies that the old Adam in us is to be drowned and destroyed 
by daily sorrow and repentance, together with all sins and evil lusts ; 
and that again the new man should daily come forth and rise, that 
shall live in the presence of God in righteousness and purity for- 
ever " [Luther). 

Our Saviour not only hallowed the special rite of baptism, which 
he afterwards ordained to be one of the two sacraments of his 
Church, but in the descent of the Holy Spirit upon him, we behold 
a pledge of the gift of the same Divine Spirit, in the faithful use of 
this, his appointed means of grace. 

" In the Jordan." " In (or unto) the Jordan does not neces- 
sarily imply immersion, as the most convenient method even of 
affusion (pouring or sprinkling) was to stand in the water" (J~. A. 
Alexander). In the early church, however, baptism was adminis- 
tered by immersion as well as by affusion (pouring or sprinkling). 
One common mode of bathing among the ancients was to pour 
water from vessels over the body, as we may see in ancient vase 
paintings. And it is remarkable that in almost all the earlier repre- 
sentations of Baptism that have been presented to us, this is the 
special act represented. In the picture of our Lord's Baptism in 
the Baptistery of St. John, at Ravenna, dating probably from about 
the year a. d. 450, our Lord is represented as standing in the Jor- 
dan, the water reaching up to his waist, and the Baptist, standing 
near, as upon the bank, is pouring water from a shell, or from some 

9. Had he any sins to confess ? Why not? 10. What signification 
has baptism for us ? 11. What benefits do we derive from Baptism? 
It gives us assurance a) of the grace of God, b) of the remission of sins, 
c) of adoption as the children of God, and d) of the inheritance of eternal 
life (Tit. 3 : 5-7). 12. In what way was the water applied in Baptism ? 

o2 



January, S. MARK, I. A. J). 27. 

10 Hn the Jordan. And straightway coming up out of 
the water, he saw the heavens rent asunder, and the 

11 Spirit as a dove descending upon him : and a voice 
came out of the heavens, Thou art my beloved Son, in 
thee I am well pleased. 

l Gr. into. 



small vessel, upon the head of our Lord. (See Art. on Baptism in 
Smith's Diet, of Christian Antiquities). 

The mode in which the water is applied in baptism is a matter of 
no importance. 

10. "He saw the heavens rent asunder." The mira- 
culous sign by which John should recognize the Messiah was given 
at the baptism of Jesus, in the supernatural descent of the Holy 
Spirit upon him. 

The narrative implies that what is here recorded was seen by 
Christ and John the Baptist, alone. Probably no others were pre- 
sent. Jesus at the time was engaged in solemn prayer (Luke 3 : 21). 
On our Saviour coming up out of the water, these three circum- 
stances took place : 

1) There was a rending asunder of the heavens; 

2) A visible descent of the Holy Spirit j 

3) The sounding forth of a voice out of the heavens. 

"As a dove." In the actual form of a dove, though possibly 
of light or fire. Augustine (died 430 a. d.) compares this mani- 
festation to the flame which appeared to Moses in the burning bush 
(Ex. 3 : 2), and to the fiery tongues which descended on the Apos- 
tles on the day of Pentecost (Acts 2: 3). 

In the symbolism of the Bible, the dove denotes purity and sin- 
cerity, and hence the Spirit of purity may be most fittingly com- 
pared with the dove. 

11. "A voice came out of the heavens." Three times 
during our Lord's earthly ministry was a voice heard from heaven : 



13. In what way is Baptism represented in all the earlier illustra- 
tions of it? 14. How is Christ's baptism represented? — 10- 1. How 
did John recognize Christ as the Messiah ? 2. How many were wit- 
nesses of the Baptism ? 3. What happened ? 4. In what form did 
the Spirit descend? 5. What comparison does Augustine make ? 6. 
Who was Augustine ? 7. Why was the form of a dove assumed?— 11. 
1. How often was a voice heard from heaven during our Lord's min- 
istry ? 

53 



The Temptation ST. MARK, I. of Christ. 

12 If And immediately the Spirit driveth him into 
the wilderness. 

13 And he was there in the wilderness forty days, 



a) at his Baptism ; b) at his Transfiguration (Mark 9 : 7) ; c) in 
the courts of the Temple during Passion Week (John 12: 28). 

In the baptism of Christ, we have a manifestation to human senses 
of the separate existence of the Three Persons of the Holy Trinity. 

1 ) The voice of the Father is heard from heaven bearing witness 
to his Son. 

2) The Son is being baptized in the river Jordan. 

3) The Holy Ghost is seen, in the form of a dove, descending 
upon Jesus. 

The Three Divine Persons are here manifested together. They 
are mentioned together in other passages of Scripture : 

2 Cor. 13: 14: " The grace of the Lord Jesus Christ, and the 
love of God, and the communion of the Holy Ghost, be with you 
all." 

St. John 14: 16 : "I will pray the Father, and he shall give you 
another Comforter." 



12, 13—Tlie Temptation of Clirist. 

St. Matt. 4: 1-11. St. Luke 4: 1-13. 

Time. January — February, a. d. 27. The temptation followed 
immediately after the baptism, and during the forty days of its con- 
tinuance, John remained at the ford at Bethany on the east side of 
Jordan (John 1 : 28), preaching and baptizing. 

Place. The scene of the temptation of Christ was probably not 
far from that of the baptism. Tradition points to a high mountain 
near Jericho, called Quarantana, after the forty days' fast. _ 

12. " Straightway." " In the sons of God, temptation is apt 
to follow closely upon any striking evidences of spiritual well-being " 
(Bengel). 



2. Are there more Gods than one? 3. How many persons 
are there in one Godhead ? 4. Show that, at the baptism of Christ, 
the separate existence of the three Persons of the Trinity was mani- 
fested. 5. What other proof have we of the Trinity?— 12. 1. Give 
time and place of Christ's temptation. 2. When is a person most 
likely to be tempted ? 



February, S. MARK, I. A.D.21. 

12 And straightway the Spirit driveth him forth into 

13 the wilderness. And he was in the wilderness forty 



"The Spirit driveth him forth." This is one of the 
strong, vigorous expressions for which St. Mark is noted. St. Mat- 
thew says : " Jesus was led up of the Spirit" (Matt. 4 : 1) ; St. Luke 
savs: "Jesus, full of the Holy Spirit, . . . icas led by the Spirit" 
(Luke 4: 1). 

St. Mark, by this expression, hints at a rapid translation, such as 
that by which Prophets and Evangelists were caught up and carried 
to a distance (1 Kings 18:12; 2 Kings 2:16; Acts 8 : 39). 

13. " Forty days." From a comparison of the narrative of 
the three Synoptists, we learn a) That Christ " fasted forty days 
and forty nights''' 1 (Matt. 4: 1); b) That Christ was tempted during 
the whole of the forty days ; c) That the three temptations recorded 
by Matthew and Luke are apparently only specimens of the attacks 
of the evil one, though doubtless his last and fiercest. 

" In Christ's fasting for forty days, there is evidently a parallel 
with the fasting of Moses (Deut. 9 : 9, 18) and of Elijah (1 Kings 
19: 8)" (Olshausen). 

The period of " Forty Days " occurs three times in the history of 
Christ : a) Forty days after his birth he was presented in the Tem- 
ple (Luke 2: 22 ; Lev. 12: 2, 4, 6) ; b) Forty days he fasted before 
he entered on his ministry; c) Forty days after his resurrection he 
ascended into heaven (Acts 1 : 3). 

"Tempted of Satan." As the object of the Saviour's first 
Advent was " to destroy the works of the devil" (1 John 3 : 8), so 
the first great act of our Lord's public ministry is to enter on a con- 
flict with the great enemy of mankind, and to conquer him. Three 
reasons can be given why Christ entered on this great conflict : a) 
That he might cast down Satan's power by defeating him ; b) That, 
as man, he might know by experience the power of temptation, and 
the fierceness of Satan's attacks, and so might be able to feel with 
and succor those who are tempted ; u for we have not a high priest 
that cannot be touched with the feeling of our infirmities ; but one 
that hath been in all points tempted like as we are, yet without sin" 



3. What does Mark imply by the expression, driveth him forth? 

4. What other instances of such rapid translation? — 13. 1. What three 
things are evident from the study of the Gospels? 2. Who likewise 
fasted forty days? 3. How often does this period of "forty days" 
occur in the life of Christ? 4. Why did Christ come into the world? 

5. Why did Christ enter upon this conflict with the devil ? 

65 



The Temptation ST. MARK, I. of Christ. 

tempted of Satan; and was with the wild beasts; and 
the angels ministered unto him. 

14 \ Now after that John was put in prison, Jesus 

(Heb. 4: 15) ; c) That he might teach us how to meet and conquer 
our great enemy. 

St. Matthew and St. Luke speak of the " Tempter " as " the 

_ Devil," i. e., the " Slanderer," one who slanders God to man (Gen. 3 : 

4, 5) and man to God (Job 1:9-11; Rev. 12:10). St. Mark calls him 

Satan, i. e., the " Adversary," the " Enemy" of God and man alike. 

1) The existence of Satan. The personal existence of a Spirit of 
Evil is most distinctly taught in Scripture. From the beginning of 
the Gospel, where he appears as the personal tempter of our Lord, 
through all the Gospels, Epistles and Apocalypse, it is asserted or 
implied, again and again, as a familiar and most important truth. 
"Ye are of your father the devil, .... He was a murderer from 
the beginning, and stood not in the truth, because there is no truth 
in him " (John 8 : 44) ; " He that doeth sin is of the devil; for the 
devil sinneth from the beginning. To this end was the Son of God 
manifested, that he might destroy the works of the deviV (1 John 
3:8). 

2) His nature. Satan is spoken of as a spirit (Eph. 2 : 2), as the 
prince or ruler of the " demons" (Matt. 12 : 24-26), and as having 
" angels" subject to him (Matt. 25 : 41). The whole description of 
his power implies spiritual nature and spiritual influence. We con- 
clude therefore that he is of angelic nature, a rational and spiritual 
creature, at one time an archangel, one of the princes of heaven, 
whose condemnation is now unchangeably fixed ; but of the time, 
cause and manner of his fall, Scripture tells us scarcely anything 
(2 Pet: 2:4; Jude 6 ; 1 Tim. 3:6). 

3) His mode of action. The power of Satan over the soul 
is represented as exercised either directly or by his instruments. 
a) Directly. The direct influence of Satan upon the soul may be 
either of a negative or a positive character, a) In the parable of 
the sower (Matt 13 : 19), it is represented as a negative influence, 
taking away the action of the Word of God for good ; ft) its positive ex- 
ercise is set forth in the parable of the wheat and tares (Matt. 13 : 39). 

b) Indirectly, by his instruments. Scripture discloses to us the 

6. What does the word Devil signify ? 7. Satan? 8. How do you 
prove the personal existence of Satan ? 9. What do we learn from 
Scripture as to his nature ? 10. In what two ways does Satan exer- 
cise his power over man's soul? 11. Describe his direct influence. 
12. His indirect influence. 13. What is the difference between temp- 
tation and sin ? 

56 



April, S. MARK, I. A. J). 28. 

days tempted of Satan; and he was with the wild 
beasts ; and the angels ministered unto him. 
14 Now after that John was delivered up, Jesus came 

fact a) that Satan is the leader of a host of evil spirits or angels who 
share in his evil work, and for whom " the eternal fire is prepared " 
(Matt. 25 : 41). /?) The Evil one is not only " the prince of the de- 
mons" but he is also called " the prince of this world " (John 
12 : 31), and " the god of this world " (2 Cor. 4 : 4). This implies 
that Satan exercises an indirect influence through earthly instru- 
ments. Those persons who deliberately mislead and tempt men, 
and who take pleasure in doing so, are not only tl children of the 
devil," but do " the works of the devil" (John 8 : 44 ; 1 John 3 : 10). 
(See Article on Satan in Smith's Diet, of the Bible). 

" With the Wild beasts." This phrase is peculiar to St. 
Mark. " An important matter. A condition more trying than 
entire solitude" (Bengel). 

" Angels." These probably had been spectators of the conflict. 
See 1 Cor. 4:9; 1 Tim. 3 : 16. (For the Scriptural doctrine con- 
cerning Angels see note on Mark 12 : 25). 

" Ministered." After the devil had left him (Matt. 4:1). No 
doubt these angels brought him food. See 1 Kings 19 : 5, 6. 

14, 15,—TJie Beginning of Christ 9 s Ministry in 

Galilee. 

St. Matt. 4 : 12, 17. St. Luke 4 : 14, 15. St. John 4 : 43-45. 

Time. April, a. d. 28. The history of about one year and two 
months is omitted. This comprises the early Judean ministry 
which extended continuously from March, a. d. 27, to March, a. d. 
28, and which is chiefly recorded by St. John. 

14. Is there any significance in Mark's statement that Christ was 
with the xcild beasts ? 15. How was our Saviour strengthened ? 16. 
What are the good angels? Holy and blessed spirits (Heb. 1 : 14). 17. 
What is their employment ? To praise and serve God, and protect the 
righteous (Ps. 103 : 20). 18. How did some good angels become evil? 
Many good angels fell from God, and lost their original holiness (2 Pet. 2 : 
4). 19. What are the bad angels ? The bad angels are unholy and un- 
happy spirits (Eph. 6 : 12). 20. What are the employments of the bad 
angels ? They attempt to oppose the honor of God, and the execution of his 
will, and to lead men into evil (2 Cor. 4 : 4). — 14. 1. How long a period 
of time is omitted between v. 13 and v. 14? 2. Where did Christ 
labor during this period ? 3. Which apostle records this ministry ? 

57 



ST. MARK, I. in Galilee. 



came into Galilee, preaching the gospel of the kingdom 
of God, 

15 And saying, ir The time is fulfilled, and m the king- 
dom of God is at hand : repent ye, and believe the gos- 
pel. 

i Dan. 9. 25. Gal. 4. 4. Eph. 1. 10. "Matt. 3. 2. 



(For the order of events see Harmony of the Four Gospels, Sec- 
tions 17-30.) 

It was while in Jerusalem, that Christ heard of the imprisonment 
of John the Baptist, and so he leaves Judaea and goes into Galilee 
to begin his ministry there. 

14. "John -was delivered up." (For the events of the 
Baptist's early life see note on Mark 1:4; for the facts connected 
with his imprisonment and death, see notes on Mark 6 : 17-29). 

"Came into Galilee." In the time of our Lord, Palestine 
was divided into three provinces, Judaea, Samaria, and Galilee. 
Galilee was the most northern and the most populous, and included 
the ancient territories of Issachar, Zebulun, Asher and Naphtali. 
Josephus, the Jewish historian, (died about a. d. 103), describes it 
as having a rich and well-cultivated soil, abounding in fruit and 
forest trees of all kinds, the whole face of the country studded with 
numerous large cities and populous villages, amounting in all to no 
less than two hundred and forty. Galilee was divided into two sec- 
tions, "Lower" and "Upper." Lower Galilee was one of the rich- 
est and most beautiful sections of Palestine. It included the great 
plain of Esdraelon with its offshoots, which run down to the Jordan 
and the Lake of Tiberias. In it lay the towns of Nazareth, Cana, 
Tiberias and Nain, so celebrated in New Testament history. Upper 
Galilee extended northward and embraced the whole mountain-range 
lying between the upper Jordan and Phoenicia. This region is 

4. In what month had Christ been tempted ? See Harmony. 5. 
What followed immediately afterwards ? 6. What miracle did Christ 
perform just before the first Passover in his ministry ? 7. What 
took place in Jerusalem ? 8. Where was Christ during the sum- 
mer ? 9. When did he have that conversation with the woman of 
Samaria? 10. What event took place before his second Passover? 
11. Where was he when he heard of John's imprisonment? 12. What 
effect did it have upon him. 13. Give a brief account of John the Bap- 
tist? 14. How many provinces in Palestine ? 15. Describe Galilee. 
16. Into how many parts was Galilee divided ? 17. Trace on map the 
principal cities ? 

58 






April, S. MARK, I. A. D. 28. 

into Galilee, preaching the gospel of God, and saying, 
15 The time is fulfilled, and the kingdom of God is at 
hand: repent ye, and believe in the gospel. 

known in Scripture as " Galilee of the Gentiles." Capernaum was 
the chief town of Upper Galilee. 

Galilee was the scene of the greater part of our Lord's private life 
and public acts. The prophet Isaiah had foretold that this part of 
the Holy Land should be especially blest bv the labors of the Mes- 
siah (Isa. 9: 1, 2). 

The work of Christ in Galilee, continued from the Passover of 781, 
April, a. d. 28, to the Feast of Tabernacles in 782, Oct., a. d. 29, a 
period of about one year and six months. St. Mark's narrative from 
1 : 14-9 : 50, covers this period. 

15. " The time is fulfilled." These words are not found in 
the parallel passages of the other gospels. It is the time of the king- 
dom's coming, referred to by Daniel (Dan. 9 : 24-27). It is u the 
fulness of the time " to which St. Paul refers (Gal. 4:4; Eph. 1 : 
10), the predicted time of the Messiah. 

"Repent ye, and believe in the gospel." The Lord 
commences his preaching with the same words which John the Bap- 
tist, his forerunner, had uttered. Still Christ's ministry of grace 
manifests itself by the addition of the words " believe in the gospel." 
In that first brief exhortation, indeed, in which Christ and John use 
the same language, faith was understood ; just as in the believe of 
the later purely evangelical preaching, repentance is always pre- 
supposed without being mentioned, as preceding, accompanying and 
following faith. . . . But this phrase, believe in the. gospel, is a new, 
fundamental and principal idea. That was also glad tidings which 
the Baptist announced (Mark 1 : 2-8), but it is the Lord who first 
preaches the gospel of the kingdom, by proclaiming its actual exist- 
ence. (Stier). 

Christ does not at this early stage of his ministry say, " believe in 
me" (John 14 : 1), but they that believed "in the gospel of God" 
would soon learn to believe in Jesus, as the Messiah King. 

18. Where was the greater part of Christ's life spent? 19. 
What prophet foretold this event? 20. What is his prophecy ? 21. 
What was the aim of Christ's ministry in Galilee? 22. How did 
he accomplish it ? 23. How long did this ministry in Galilee continue ? 
15. 1. What time was fulfilled? 2. In what does the text of Christ's 
sermon differ from John the Baptist's? 3. What relation does repent- 
ance bear to faith? 4. In what sense was Christ's teaching progres- 
sive f 

59 



The Call of ST. MARK, I. the first Disciples. 

16 Tf Now as he walked by the sea of Galilee, he saw 
Simon and Andrew his brother casting a net into the 
sea : for they were fishers. 

17 And Jesus said unto them, Come ye after me, and 
I will make you to become fishers of men. 

18 And straightway n they forsook their nets, and fol- 
lowed him. 

19 And when he had gone a little farther thence, he 
saw James the son of Zebedee, and John his brother, who 
also were in the ship mending their nets. 

* Matt. 19. 27. 

16-20.— TJie Call of the first four Disciples. 

St. Matt. 4 : 18-22. St. Luke 5:1-11. 

Time. April — May, a. d. 28. In the progress of €hrist's minis- 
try, he comes to Nazareth and teaches in the synagogue, where he 
is rejected (Luke 4 : 16-30). Leaving Nazareth, he fixes his abode 
at Capernaum, April, a. d. 28 (St. Matt. 4: 13-16; St. Luke 4: 
31, 32). It is in the neighborhood of Capernaum that he calls the 
four disciples while fishing on the sea of Galilee. 

16. " The sea of Galilee." a) In the Old Testament, the 
only name given to this lake is " The sea of Chinnereth" and though 
it is one of the most prominent spots in New Testament history, it 
is only mentioned three times in the Old Testament (Num. 34 : 11 ; 
Josh. 12:3-, 13 : 27). b) The name given to it in the New Testa- 
ment, the lake of Gennesaret (Luke 5 : 1), is nothing more than a 
corruption of the pronunciation of " Chinnereth." c) It is also 
called " The Sea of Tiberias " (John 21 : 1), from the city of Tibe- 
rias situated on its western shore, d) Sometimes it is emphatically 
designated as " The Sea" (Matt. 4 : 15). 

It receives its name " Sea of Galilee " from the province of Gali- 
lee which extended along its western shore. Its shape is that of the 
form of an egg, with the large end to the north, and is about four- 
teen miles in length, and six or seven in width. Along its eastern 
and western sides the banks rise steep, bare, and rugged, to the 
height of nearly 2000 feet ; and their tops, especially on the east, are 

16. 1. What four names are given to the Sea of Galilee? 2. Why 
these different names ? 3. Its form ? 4. Its size ? 5. Its surround- 
ings ? 6. Its present appearance ? 

60 



April-May, S. MARK, I. A. D. 28. 

16 And passing along by the sea of Galilee, he saw Simon 
and Andrew the brother of Simon casting a net in the 

17 sea : for they were fishers. And Jesus said unto them, 
Come ye after me, and I will make you to become 

18 fishers of men. And straightway they left the nets, 

19 and followed him. And going on a little further, he 
saw James the son of Zebedee, and John his brother. 



as level as a wall. At the north and south ends, where the Jordan 
enters and passes out, there are wide openings, through which views 
are gained up and down the valley. The cities that lined its shores 
are in ruins. 

" Simon." This was the original Hebrew name of Peter, and 
means "hearer." The two names are often combined — Simon 
Peter. (For a fuller account of the lives of Philip and Andrew, 
James and John, see notes Mark 3 : 13-19). 

17. " Come ye after me." " Observe how gradually the 
Four had been called to their new work, a) First they were dis- 
ciples of the Baptist (John 1 : 35) ; b) Then they were directed by 
him to the Lamb of God (John 1 : 36) ; c) Afterwards they were 
invited by our Lord to see where he dwelt (John 1 : 39) ; d) Then 
they became witnesses of his first miracle (John 2:2); e) Now 
after a further exhibition of his power over nature, (for the miracu- 
lous draught of fishes which accompanied or Followed this call see 
Luke 5 : 2-11), they are enrolled amongst his attached followers. 
The still more formal call was yet to come (Mark 3 : 13-19).'' 
(Maclear). 

" Fishers of men." The souls of men are compared to fish ; 
their natural element is the world, the sea from which they must be 
caught ; the net by which they are caught is the gospel as a means 
of grace. 

18. " Straightway." This is the favorite connecting word of 
St. Mark, who passes rapidly, as if his heart was full of his storv, 
from one point to another. The word occurs eleven times in this 
first chapter. 

7. What do you know about the early life of Peter ? 8. Of Andrew ? 
9. Of James ? 10. Of John ?— 17. 1. Show that the four Apostles were 
gradually called as disciples of Christ. 2. Show that the figure of 
" catching fish" is appropriate to the way in which men are brought to 
know the gospel. — 18. 1. Why is it not necessary for us to leave our 
daily calling to follow Jesus ? 2. Are there some vocations which a 
Christian cannot follow? 

61 



The Cure of ST. MAKE, I. the Demoniac. 

20 And straightway he called thern : and they left 
their father Zebedee in the ship with the hired servants, 
and went after him. 

21 Tf ° And they went into Capernaum ; and straight- 
way on the sabbath day he entered into the synagogue, 
and taught. 

22 p And they were astonished at his doctrine : for he 
taught them as one that had authority, and not as the 
scribes. 

23 And there was in their synagogue a man with an 
unclean spirit ; and he cried out, 

o Matt. 4. 13. Luke i. 31. P Matt. 7. 28. 

20. ""With the hired servants." This additional infor- 
mation is given only by St. Mark, who, no doubt received it from 
the lips of Peter himself. ~ This seems to imply that Zebedee was a 
man of wealth. • 

21-28,— TJie Cure of the Demoniac in the Synagogue 
at Capernaum. 

St. Luke 4 : 33-37. 

Time. On the first Sabbath following the call of the four disciples, 
May, a. D. 28, Christ enters the synagogue at Capernaum and 
teaches. 

21. " Capernaum." Although Capernaum was perhaps more 
closely connected with Christ's public ministry than any other town 
in Palestine, its exact position is .disputed. What a comment on 
our Lord's prediction, " Thou shalt go down unto Hades " (Matt. 
11 : 23). It was situated on the western shore of the Sea of Galilee, 
in the land of Gennesaret, on the rich, busy plain, which we know 
from the descriptions of Josephus to have been at that time one of 
the most prosperous and crowded districts in all Palestine. It was 
the scene of many miracles and " gracious works." 

"On the Sabbath day." That is, on Saturday, the seventh 
day of the week. 

20. 1. How do we know that Zebedee was a man of some property ? 

21. 1. When and where did this cure take place? 2. Where was 
Capernaum. 3. Why do we keep the first day of the week holy instead 
of the seventh? 4. What does the word Sabbath mean? 5. Why 
caUed the Lord's day ? 6. Why Sunday ? 

62 



May, S. MARK, I. A. D. 28. 

20 who also were in the boat mending the nets. And 
straightway he called them : and they left their father 
Zebedee in the boat with the hired servants, and went 
after him. 

21 And they go into Capernaum; and straightway on 
the sabbath day he entered into the synagogue and 

22 taught. And they were astonished at his teaching : 
for he taught them as having authority, and not as the 

23 scribes. And straightway there was in their syna- 

" The synagogne." From Luke 7 : 5, we learn that this 
synagogue was built for the Jews by the Roman Centurion, whose 
servant was healed. The synagogue was most intimately connected 
with our Lord's life and ministry. Not only was it the scene where 
Christ first appeared in public as a teacher, but he continued fre- 
quenting it to the end, and in them he wrought some of his mightiest 
works of healing, and spoke some of the most glorious of his re- 
corded words. The apostles, too, delivered many of their discourses 
and performed many of their deeds in the synagogues. It was in 
them that St. Paul preached his first sermons (Acts 13 : 15 : 15 : 
21). 

22 " Astonished at his teaching-." " They felt the ma- 
jesty of the teacher and the power of his teaching" (Bengel). 

" The Scribes." The ordinary teachers of the Jews, whose 
duty it was to copy, study, and explain the Law, and " the tradition 
of the elders" (Matt. 15: 2), which latter they valued even more 
than the word of God. In the New Testament they were sometimes 
called " lawyers " (Luke 11 : 46), or " doctors of the law " (Luke 5: 
17). 

23. "A man with an unclean spirit." St. Luke de- 
scribes this demoniac as " a man, which had a spirit of an unclean 
devil" (Luke4: 33). In the New Testament, the demons, ("devils"), 
are spoken of as spiritual beings, at enmity with God, and having 
power to afflict man, not only with disease, but, as if marked by the 
frequent epithet " unclean," with spiritual pollution also. In Acts 
19: 12, 13, they are exactly defined as " the evil spirits." Scripture 

7. What was the synagogue? 8. Who built this one? 9. How do 
we know that Christ regularly attended the synagogue? 10. What 
difference is there between the worship of God as celebrated at present 
a) in a synagogue, b) in a Roman Catholic, c) in a Protestant Church ? 

22. 1. Why were they astonished at his teaching? 2. Who were the 
Scribes?— 23. 1. What are the demons? 

63 



The Cure of ST. MARK, I. the Demoniac. 

• 

24 Saying, Let us alone ; q what have we to do with 
thee, thou Jesus of Nazareth ? art thou come to de- 
stroy us ? I know thee who thou art, the Holy One of 
God. 

25 And Jesus r rebuked him, saying, Hold thy peace, 
and come out of him. 

26 And when the unclean spirit s had torn him, and 
cried with a loud voice, he came out of him. 

<iMatt. 8. 29. *ver. 34. s c h. 9. 20. 

is all but silent with reference to the nature and origin of the de- 
mons, but as our Lord distinctly identifies Satan with Beelzebub, 
" the prince of the devils " (Mark 3 : 22-27), we infer that these de- 
mons are agents of Satan in his work of evil, subject to the kingdom 
of darkness, and doomed to share in its condemnation, — that they 
are in fact " the angels of the devil" (Matt. 25: 41), "the principali- 
ties" " the powers ," u the world-rulers of this darkness," "the spiri- 
tual hosts of wickedness in the heavenly places" against whom we 
wrestle (Eph. 6 : 12), "the angels which kept not their own princi- 
pality, out left their proper habitation" and which are " kept in 
everlasting bonds under darkness unto the judgment of the great 
day" (Jude 6). 

They exercised a direct influence over the souls and bodies of 
certain men, and when a person was possessed of a demon or evil 
spirit, such a possession generally showed itself visibly in bodily 
disease or mental derangement, or moral disorder. The sufferer 
lost his reason or power of will ; his actions, his words, and almost 
his thoughts were mastered by the evil spirit. 

It was but natural that the power of evil should show itself in 
more open and direct hostility than ever, when Christ appeared on 
earth, for " to this end icas the Son of God manifested, that he 
might destroy the works of the devil" (1 John 3: 8). And as 
Christ's personal triumph over Satan was set forth by the tempta- 
tions in the wilderness, so he manifested his great spiritual victory 
over the prince of the power of the air, by casting out evil spirits, 
u the angels of the devil," from their outward and visible possession 
and control of human beings around him. 



2. In what way are they the agents of Satan ? 3. Are they the same as 
the "fallen angels"? 4. What was it "to be possessed of an evil 
spirit " ? 5. Why was the power of evil so signally manifested in 
Christ's time? 

64 



May, S. MARK, I. A. D. 28. 

gogue a man with an unclean spirit ; and lie cried out, 

24 saying, What have we to do with thee, thou Jesus of 
Nazareth ? art thou come to destroy us ? I know thee 

25 who thou art, the Holy One of God. And Jesus re- 
buked l him, saying, Hold thy peace, and come out of 

26 him. And the unclean spirit, 2 tearing him and crying 

1 Or, it. 2 Or, convulsing. 



There are many earnest students of God's Word who believe that 
God does still permit " evil spirits " to act directly on the souls and 
bodies of men, and many recent writers refer the phenomena of 
modern "Spiritualism" to the same source. (See Art. on Demoni- 
acs in Smith's Did. of the Bible). 

24. "What have we to do "with thee?" Observe how 
"the devils also believe and shudder" (James 2: 19) ; they testify 
that he is the Holy One of God come to destroy them ; in Mark 5 : 
6, 7, they recognize Jesus as the Son of God, and are constrained 
to worship him, though no doubt in fear of his divine power. 

u A most wretched state I To wish to have nothing to do with 
Jesus" [Bengel). 

" The Holy One of God." " Whom the Father sanctified 
and sent into the ivorld" (John 10: 36), " the most Holy' 1 '' spoken 
of by Daniel the prophet (Dan. 9 : 24). 

The testimony which this unclean spirit bears to our Lord's 
Person and character is most remarkable, for this attribute of his 
Person — his sinlessness was in the most absolute antagonism to the 
character and influence " of the spirit that now worketh in the sons 
of disobedience" (Eph. 2: 2). 

25. " Rebuked him." Because Christ did not wish his power 
and holiness to be proclaimed by devils. 

" Hold thy peace." The word in the original is very graphic. 
It is a word spoken to a beast, " be muzzled" (1 Cor. 9 : 9 ; 1 Tim. 
5: 18). 

26. " Came out of him." A terrible convulsion marks the 
deliverance of the afflicted man. The tormentor does not let go his 
victim without subjecting him to a final torture. 

6. Does God still permit "evil spirits" to act directly upon men ? — 
24. 1. Do demons believe that there is a God? 2. What sign is it, if a 
person does not care about Jesus ? 3. Why is Christ called the Holy 
One of God? 4. Why is this testimony of the unclean Spirit remark- 
able ?— 25. 1. Why did Christ rebuke him? 
5 65 



The Healing of ST. MARK, I. Peter's wife's mothw. 

27 And they were all amazed, insomuch that they 
questioned among themselves, saying, What thing is this? 
what new doctrine is this ? for with authority command- 
eth he even the unclean spirits, and they do obey him. 

28 And immediately his fame spread abroad through- 
out all the region round about Galilee. 

29 If And forthwith, when they were come out of the 
synagogue, they entered into the house of Simon and 
Andrew, with James and John. 

30 But Simon's wife's mother lay sick of a fever, and 
anon they tell him of her. 

31 And he came and took her by the hand, and lifted 
her up; and immediately the fever left her, and she 
ministered unto them. 

32 And at even, when the sun did set, they brought 
unto him all that were diseased, and them that were pos- 
sessed w T ith devils. 



27. " What is this ? a new teaching" !" Such is the cor- 
rect reading and translation of the abrupt remarks which the aston- 
ished people made to one another. The substance and the mode of 
his teaching was new to them, especially as he claimed and exer- 
cised authority, not only over human minds, but even over fallen 
angels. They were all amazed that even the unclean spirits obeyed 
him. 

29-34,— TJie Healing of Peter's wife's mother, and 
many others, 

St. Matt. 8 : 14-17. St. Luke 4 : 38-41. 

Time. The same as in last section. The synagogue service 
closed at or before noon, and from the synagogue the Lord proceeds 
to the house of Simon (Peter) and Andrew, who, no doubt, by this 
time had removed from Bethsaida and taken up their residence at 
Capernaum (John 1 : 44). 

30. " Simon's wife's mother." According to 1 Cor. 9 : 5, 

27. 1. Why were all amazed ? — 30. 1. What was the native city of 
Peter and Andrew? 2. To what city had they removed? 3. When 
did Christ perform the miracle ? 

66 



May, S. MARK, I. A. D. 28. 

27 with a loud voice, came out of him. And they were 
all amazed, insomuch that they questioned among 
themselves, saying, What is this ? a new teaching ! 
with authority he commandeth even the unclean spirits, 

28 and they obey him. And the report of him went out 
straightway everywhere into all the region of Galilee 
round about. 

29 And straightway, x when they were come out of the 
synagogue, they came into the house of Simon and 

30 Andrew, with James and John. Now Simon's wife's 
mother lay sick of a fever ; and straightway they tell 

31 him of her : and he came and took her by the hand, 
and raised her up ; and the fever left her, and she 
ministered unto them. 

32 And at even, when the sun did set, they brought 
unto him all that were sick, and them that were 2 pos- 

1 Some ancient authorities read when he was come out of the synagogue, he came, etc. 

2 Or demoniacs. [For possessed with deviU substitute demoniacs, or possessed with de- 
mons. Am. Com.] 



Peter did not forsake his wife in the exercise of his apostolical call- 
ing, but she accompanied him in his missionary journeys. 

" Sick of a fever." St.' Luke, the physician, with a kind of 
medical precision adds, " with a great fever." 

31. " He came and took her by the hand." Observe 
the descriptive touches in this verse, which make the narrative of 
St. Mark so real and life-like. 

" Ministered." This shows the completeness of the cure, for 
she was able to prepare for them their mid-day meal and serve them 
at the table. 

32. "At even, when the sun did set, they brought." 

The news of the miraculous cures wrought by Jesus attracted mul- 
titudes to him, all supplicating for help. They came after sunset, 
a) because the heat of the day would have been too distressing to 

4. How do we know that Peter was accompanied by his wife in his 
missionary journeys? 5. Which one, of the four Evangelists was a 
Physician? 6. Which one, a tax-gatherer? 7. Which one, a fisher- 
man? — 31. 1. Give Mark's vivid description of the cure ? 2. What 
proof was given that the cure was complete? — 32. 1- Why did they 
bring their sick to Christ, after sunset ? 

67 



Christ retires ST. MARK, I. to pray. 

33 And all the city was gathered together at the door. 

34 And he healed many that were sick of divers dis- 
eases, and cast out many devils ; and buffered not the 
devils Ho speak, because they knew him. 

35 T And in the morning, rising up a great while be- 
fore day, he went out, and departed into a solitary place, 
and there prayed. 

36 And Simon and they that were with him followed 
after him. 

37 And when they had found him, they said unto 
him, All men seek for thee. 

38 And he said unto them, Let us go into the next 
towns, that I may preach there also : for u therefore came 
I forth. 

* ch. 3. 12. See Acts 16. 17, 18. * Or, to say that they knew him. 

« Isai. 61. 1. John 16. 28. & 17. 4. 

the sick; and b) because they did not wish to violate the sacred 
rest of the Sabbath day. At sunset the Sabbath ended, and so they 
felt themselves free to act. 

33. "All the city was gathered together." The 
events of that remarkable day at Capernaum were indelibly im- 
pressed on the mind of Peter, and St. Mark, " his son in the faith," 
who no doubt often heard St. Peter's account, relates them, as if he 
were an eye-witness of the scene itself. 

34. " He healed many." St. Luke adds, " he laid his hands 
on every one of them, and healed them." 

" He suffered not the devils to speak." Christ would 
not allow evil spirits to bear witness to him, lest some countenance 
might thus seem to be given to the calumny of his enemies, that 
he was in league with them, and cast out devils by Beelzebub 
(Mark 3 ; 22). 

35-39, — Christ retires to pray, and preaches througli- 
out Galilee. 

St. Matt. 4 : 23, 24. St. Luke 4 : 42-44. 

Time. May, a. d. 28. In the narrative of Christ's early work 
in Capernaum, as given in the last two sections, we have a specimen 

33. 1. From whom did Mark derive such full information about these 
deeds of Jesus ? 2. How do we know that this was a very busy Sab- 
bath for Jesus?— 34. 1. Why did Christ forbid the devils to speak? 

68 



May, S. MARK, I. A. D. 28. 

33 sessed with devils. And all the city was gathered to- 

34 gether at the door. And he healed many that were 
sick with divers diseases, and cast out many * devils; 
and he suffered not the 1 devils to speak, because they 
knew him 2 . 

35 And in the morning, a great while before day, he 
rose up and went out, and departed into a desert place, 

36 and there prayed. And Simon and they that were with 

37 him followed after him ; and they found him, and say 

38 unto him, All are seeking thee. And he saith unto 
them, Let us go elsewhere into the next towns, that I 
may preach there also ; for to this end came I forth. 

1 Gr. demons. [For devils substitute the word demons. Am. Com.\ 

2 Many ancient authorities add to be ChiHst. See Luke 4. 41. 

of his daily activity. Early the next morning, the day after the 
Sabbath, he retires into a solitary place to pray, and then departs to 
preach and heal in the adjacent towns and villages of Galilee. 
This first circuit in Galilee lasted about one month. 

35. " A great while before day, he rose up 

and there prayed." He prayed that his heavenly Father might 
bestow grace, power and blessing on his work, as teacher and me- 
diator. Even in the busiest life, time must be found for prayer. 

"A desert place." The sea of Galilee was closely surrounded 
with these " desert places ", which gave opportunities of retire- 
ment for rest or prayer. 

37. "All are seeking" thee." From St. Luke's narrative 
we learn, that the people were very anxious to keep him at Caper- 
naum, that he might teach them and heal their sick. 

38. "The next towns." The Lord did not confine himself 
to one place, though Capernaum was " his own city." The Greek 
word translated " towns " occurs only in this passage. It is a com- 
pound word and means village-towns or country-towns. It is a term 
used to designate such places as Magdala, Bethsaida, Chorazin and 
others on the shore of the sea of Galilee, which were all near at hand. 

35. 1. Under what circumstances may one omit prayer? 2. Why 
did Jesus pray? 3. "Why go to ' ;i a desert place'" ? 4. How can ice 
converse with God in heaven ? Ps. 18 : 6. 5. Who can pray to God in 
an acceptable manner? Every believer, and therefore a godh/ child also, 
can pray to God in an acceptable manner. — 37. 1- Why did all seek 
Jesus ? 2. Why should we seek Jesus ? — 38. 1. Where did Christ then 
preach ? 

69 



The Cleansing ST. MARK, I. of a Leper. 

39 x And he preached in their synagogues throughout 
all Galilee, and cast out devils. 

40 If And there came a leper to him, beseeching him, 
and kneeling down to him, and saying unto him, If 
thou wilt, thou canst make me clean. 

41 And Jesus, moved with compassion, put forth his 
hand, and touched him, and saith unto him, I will ; be 
thou clean. 

42 And as soon as he had spoken, immediately the 
leprosy departed from him, and he was cleansed. 

43 And he straitly charged him, and forthwith sent 
him away; 

* Matt. 4. 23. 

" Preach." From St. Luke we learn that the subject of Christ's 
preaching was " the good tidings of the kingdom of God " (Luke 
4: 43). 

" For to this end came I forth.'* " From the Father into 
the world " (John 16 : 28), " that all men should be saved, and come 
to the knowledge of the truth" (1 Tim. 2 : 4). 

39. " Went into their synagogues." See notes on Mark 
1: 21. 

40-45»—The Cleansing of a Leper. 

St. Matt. 8: 1-4. St. Luke 5 : 12-16. 

Time. During the latter part of Christ's first circuit in Galilee, 
May, a. d. 28. 

The place is unknown, " in one of the cities" (Luke 5 : 12). 

40. "A leper." Leprosy was a terrible disease. It "was 
nothing short of a living death, a poisoning of the springs, a cor- 
rupting of all the humors of life ; a dissolution, little by little, of 
the whole body, so that one limb after another actually decayed and 
fell away" (Trench). Outwardly it showed itself in a white erup- 
tion of the skin, and in sores, which sometimes covered the whole 
body. 

Leprosy was to the body, what sin is to the soul, for it pictures 
and represents the foulness and defilement of sin. 

2. What was the subject of his teaching? 3. Why did Christ com© 
into the world ?— 39. 1. Why did he go into their synagogues ? — 40. 
1. Describe leprosy ? 2. Why is it a type of sin? 

70 



May, S. MARK, I. A. D. 28. 

39 And he went into their synagogues throughout all 
Galilee, preaching and casting out l devils. 

40 And there cometh to him a leper, beseeching him, 
2 and kneeling down to him, and saying unto him, If 

41 thou wilt, thou canst make me clean. And being 
moved with compassion, he stretched forth his hand, 
and touched him, and saith unto him, I will ; be thou 

42 made clean. And straightway the leprosy departed 

43 from him, and he was made clean. And he 3 strictly 

1 Gr. demons. 2 Some ancient authorities omit and kneeling down to him. 

3 Or, sternly. 

In the Old Testament we have some prominent cases of leprosy ; 
Miriam (Num. 12 : 10); Naaman (2 Kings 5 : 1 ;) Uzziah (2 Chron. 
26 : 19-21). Miriam, Gehazi (2 Kings 5: 27), and Uzziah, are ex- 
amples of the infliction of leprosy as a punishment from God. 

1 ' Kneeling* down." This leper no doubt had heard of Christ's 
cures, and he displays his faith in Christ by worshiping him (Matt. 
8 : 2), and St. Mark and St. Luke describe the very posture of this 
worship. 

" If thou wilt." This implies on the part of the leper, not 
doubt, but a modest sense of total dependence on the will of Jesus, 
who knows best what is for our eternal good. Faith says, If thou, 
wilt, unbelief and doubt, If thou canst. 

41. " Moved with compassion, he stretched forth his 
hand." " Mark takes especial care to note the holy emotions, and 
the very gestures of Jesus. A careful attention to this feature in 
his book will be the source of great pleasure " (Bengel). 

" Touched him." To touch the leper would have brought de- 
filement on any other man. Christ touched the leper, as well as the 
dead, (Matt. 9: 25; Luke 7: 4), to show that he was superior to 
the Mosaic Law, and to prove that he was the source of purification 
even to what is most unclean, whether in body or soul. 

"I will; be thou made clean." Observe the dignity and 
majesty of these words. " Great is Christ's power. The Lord per- 
formed his first miracles instantaneously, to prevent his seeming to 
require any efforts ; but after his authority was established, he some- 
times interposed a delay for men's own good " (Bengel). 

3. What lepers are mentioned in the Old Testament ? 4. How did 
this leper show his faith ? — 41. 1. For what is Mark's narrative noted ? 
2. Why was it forbidden to touch a leper ? 3. How could Christ touch 
him without being unclean? 4. In what was Christ's power seen? 

71 



The Cleansing ST. MARK, II. of a Leper. 

44 And saith unto him, See thou say nothing to any 
man : but go thy way, shew thyself to the priest, and 
offer for thy cleansing those things y which Moses com- 
manded, for a testimony unto them. 

45 But he went out, and began to publish it much, 
and to blaze abroad the matter, insomuch that Jesus could 
no more openly enter into the city, but was without in de- 
sert places : z and they came to him from every quarter. 



A 



CHAPTER II. 

ND again he entered into Capernaum after some days; 
and it was noised that he was in the house. 
2 And straightway many were gathered together, inso- 

7 Lev. 14. 3, 4, 10. * ch. 2. 13. 



44. " See thou Say nothing," This command of silence 
plainly implies that the miracle had been performed privately, and 
not in the presence of the multitude. 

Why was he " to tell no man " (Luke 5 : 14) ? a) To prevent 
popular tumults ; 6) to give an example of humility; c) that the 
enemies of Christ might not take offense ; d) that the man himself 
might not be exposed to persecution as a disciple of Christ ; e) that 
he might try his own heart first, and fully realize what Christ was 
to him ; f) Christ did not wish that the people should follow him 
merely as a miracle worker, but that they should learn through his 
works the true nature of the gospel he came to proclaim. 

" To the priest." At Jerusalem. The priest would test the 
reality and completeness of the cure, and restore him to the social 
position, which as a leper, he had lost. 

"The things whioh Moses commanded." See Lev. 
14: 4, 10,21,22. 

Thank offerings for special mercies are sanctioned by God's word. 

"For a testimony unto them." a) That they may testify 

44. 1. Why did Christ command the healed leper "to tell no man " ? 
2. Why was he to show himself to the priest ? 3. What offerings were 
to be made ? 4. What, if a man were poor ? 5. In what way can we 
show our thanks unto God for mercies received ? 6. In what sense 
was the leper's appearance before the priests in Jerusalem a testimony 
unto them? 

72 



Summer, S. MARK, II. A. D. 28. 

44 charged him, and straightway sent him out, and saith 
unto him, See thou say nothing to any man: but go 
thy way, shew thyself to the priest, and offer for thy 
cleansing the things which Moses commanded, for a 

45 testimony unto them. But he went out, and began to 
publish it much, and to spread abroad the l matter, in- 
somuch that 2 Jesus could no more openly enter into 3 a 
city, but was without in desert places : and they came 
to him from every quarter. 

2 And when he entered again into Capernaum after 

some days, it was noised that he was 4 in the house. 

2 And many were gathered together, so that there was 

1 Gr. word. 2 Gr. he. 3 Or, the city. 4 Or, at home. 

that thou art really cleansed, and that I am the Christ; and b) for 
a witness against them, if they will not believe. 



CHAPTER II. 
1-12. — Healing of the Paralytic man at Capernaum. 

St. Matt. 9 : 1-8. St. Luke 5 : 17-26. 

Time. Summer, a. d. 28. The order of St. Mark is a chronolo- 
gical one. After some days, the Lord returns to Capernaum. The 
first circuit in Galilee lasted about one month. This is his second 
sojourn in Capernaum. 

1. "Capernaum." St. Matthew calls it " Ms oion city " (Matt. 
9: 1). (See notes on Mark 1 : 21). 

" In the house." Probably that of Peter and Andrew (Mark 
1: 29). 

2. " Many were gathered together." Crowds begin to 
gather so soon as it is known that he is in the city. The fame of 
Jesus had already spread far and wide, and among the numbers 

45. 1. What effect did this man's disobedience have upon the work 
of Christ? — 1. 1. How long a time was spent in the first circuit of 
Galilee ? 

Chap. II.— 1. 1. What city was the centre of this work ? 3. With 
whom did he dwell ? — 2. 1. Why did crowds gather ? 2. Why did the 
scribes come ? 3. How large was the crowd ? 

73 



The Healing of ST. MARK, II. the Paralytic man. 

much that there was no room to receive them, no, not so much 
as about the door : and he preached the word unto them. 

3 And they come unto him, bringing one sick of the 
palsy, which was borne of four. 

4 And when they could not come nigh unto him for 
the press, they uncovered the roof where he was : and 
when they had broken it up, they let down the bed where- 
in the sick of the palsy lay. 

5 When Jesus saw their faith, he said unto the sick 
of the palsy, Son, thy sins be forgiven thee. 

6 But there were certain of the scribes sitting there, 
and reasoning in their hearts, 

7 Why doth this Man thus speak blasphemies ? a who 
can forgive sins but God only ? 

»Isai. 43. 25. 

thus gathered we find " Pharisees and doctors of the latv, which 
were come out of every village of Galilee and Judea and Jerusalem " 
(Luke 5 : 17). These scribes had come, perhaps to judge by per- 
sonal observation how far the popular reports respecting Jesus were 
true. They are to be distinguished from the Scribes, who came 
from Jerusalem at a later period, with evil intent, to watch him. 

" Not even about the door." Another of St. Mark's 
graphic touches of description. Not only was the house full, but 
the open square court which often formed the centre of Jewish 
houses, was unable to hold the people, — all the avenues of approach 
to the house being blocked up by a swaying multitude. 

3. "A man sick of the palsy." The original word is 
" paralytic," which is a stronger expression than " sick of the palsy," 
for " palsy " according to our modern use of the word, is a trembling 
and shaking of the limbs ; " paralysis " is a total loss of their use 
and power. This man " was paralysed' 1 '' (Luke 5: 18). 

4. " They uncovered the roof." To understand this scene 
we must take into consideration the construction of houses in the 
East. The flat roof of a Jewish house could be reached either by 
an outside staircase leading to the housetop, or from a neighboring 
house. They took off a part of the tiled roof over the room in which 
Christ was, (the light structure of Eastern houses made this a com- 

3. 1. With what sickness was this man afflicted? — 4. 1. How was 
the roof of an Eastern house reached ? 

74 



Summer, S. MARK, II. A.D. 28. 

no longer room for them, no, not even about the door : 

3 and lie spake the word unto them. And they come, 
bringing unto him a man sick of the palsy, borne of 

4 four. And when they could not 1 come nigh unto him 
for the crowd, they uncovered the roof where he was: 
and when they had broken it up, they let down the bed * 

5 whereon the sick of the palsy lay. And Jesus seeing 
their faith saith unto the sick of the palsy, 2 Son, thy 

6 sins are forgiven. But there were certain of the 
scribes sitting there, and reasoning in their hearts, 

7 Why doth this man thus speak ? he blasphemeth : who 

1 Many ancient authorities read bring him unto him. 2(j r . child. 

[* " Bed " add marg. Or, pallet. Am. Com.] 

paratively easy task) ; and then lowered the paralytic upon his bed 
through the opening into the midst of the crowd, just in front of Christ. 

5. " Son, thy sins are forgiven." The faith of the paraly- 
tic as well as of his bearers was made manifest by their anxious de- 
sire to approach Christ. But Christ needed no such outward proof, 
"for he himself knew what ivas in man " (John 2 : 25), and he knew 
that this paralytic, in coming to him, sought healing for the soul as 
well as healing for the body. This fact explains Christ's words as 
recorded by St. Matthew : " Son, be of good cheer ; thy sins are for- 
given" (Matt. 9: 2). Jesus calls him Son, because there was a 
beautiful filial confidence in his heart. 

We obtain " forgiveness of sin " not because a) we mourn for sin, 
or b) lead more holy lives, or c) pray more earnestly, or d) obtain 
a deeper knowledge of (rod, but e) because we accept by faith the 
propitiation made for our sins by Christ Jesus our Lord. 

6. " Certain of the Scribes." See note on Mark 2 : 2. 

7. "He blasphemeth." Blasphemy consists a) in attri- 
buting to God that which is inconsistent with his divine nature ; or 
b) in denying that of God, which belongs to him as one of his attri- 
butes; or c) by assuming to oneself, or ascribing to others, what is 
exclusively the property or prerogative of God. (After Bengel). 

2. Describe the circumstances which attended the bringing of this 
man into the presence of Christ? — 5. 1, Whose faith did Christ per- 
ceive ? 2. How did the bearers show their faith ? 3. How the pa- 
ralytic ? 4. Why does Christ call him Son ? 5. Why are we forgiven ? 
— 6. 1. Who were these Scribes ? — 7. 1. In what does blasphemy con- 
sist ? 2. Why did the Scribes think that Christ blasphemed ? 

75 



The Healing of ST. MARK, II. the Paralytic man. 

8 And immediately when Jesns perceived in his spirit 
that they so reasoned within themselves, he said unto 
them, Why reason ye these things in your hearts ? 

9 Whether is it easier to say to the sick of the palsy, 
Thy sius be forgiven thee ; or to say, Arise, and take up 
thy bed, and walk? 

10 But that ye may know that the Son of man hath 
power on earth to forgive sins, (he saith to the sick of 
the palsy,) 

111 say unto thee, Arise, and take up thy bed, and 
go thy way into thine house. 

The Scribes, not believing that Jesus was " true God " as well as 
" true man ", thought that our Lord blasphemed when he claimed 
to forgive sins, which they rightly recognized as a power belonging 
of right only to God. 

8. "Perceiving in his spirit." Christ saw all things "as 
they really were (John 2 : 25). " I am he which searcheth the reins 
and hearts" (Rev. 2: 23). If Christ holds us responsible for our 
evil thoughts, much more for our evil words. 

9. "Whether is easier, to say," etc. An instance of 
Christ's consummate wisdom. To heal the body is far easier than 
to forgive sins, but as they denied Christ's power to forgive sins, he 
could not convince them of it by any sensible demonstration, " but 
that ye may know that the Son of man hath power on earth to for- 
give siiis ", Christ did what was more easy, but what was visible to 
them. He gave health to the body, that they might know by this 
outward sign, that the inward act had also been done. 

10. •' Son of man." This occurs in the Gospel of St. Mark, 
14 times. " This title is never applied by the writers of the Gos- 
pels themselves to the eternal Son of God. Whenever it occurs, it 
is so applied by our Lord, and no other. There are only three ex. 
ceptions to this rule, a) where the title is used by Stephen (Acts 7 : 
5,6), and b) by St. John (Rev. 1: 13; 14: 14). During, how- 
ever, the period of his sojourn here on earth, there was no title our 
Lord was pleased so often and so constantly to apply to himself" 
{Maclear). 

8. Which is the greater sin, an evil thought or an evil word ? — 10. 1. 
By what title does Christ love to call himself? 2. Do the Apostles ever 
apply this name to him ? 3. Who is Christ ? Christ is the Son of God, 
true God (1 John 5 : 20), and true man (John 1 : 14). 

76 



Summer, S. MARK, II. A. D. 28. 

8 can forgive sins but one, even God ? And straightway 
Jesus, perceiving in his spirit that they so reasoned 
within themselves, saith unto them, Why reason ye 

9 these things in your hearts? Whether is easier, to say 
to the sick of the palsy, Thy sins are forgiven ; or to 

10 say, Arise, and take up thy * bed and walk ? But that 
ye may know that the Son of man hath 1 power on 
earth to forgive sins (he saith to the sick of the palsy), 

11 I say unto thee, Arise, take up thy * bed, and go unto 

[* " Bed " add marg. Or, pallet. Am. Com.] * Or, autltority. 



By this title Christ represents himself as the incarnate Son of God, 
who' is both "true God" and "true man," and it is this Christ, the 
God-man who has power to forgive sins. 

The two passages in the Old Testament, in which the title Son of 
man is used with reference to the Messiah, (Ps. 8 : 4-6 ; Dan. 7 : 13, 
14), also clearly exhibit the divine glory and dignity of the " Son of 
Man.''' 

" Hath power on earth to forgive sins." Our sins 
must be forgiven " on earth," for after death there is no more place 
for repentance and forgiveness, for then the door will be shut. 

This power to forgive sins, Christ, the God-man still continues to 
exercise on earth through his Church, having given to her " the 
Power of the Keys," in which Christian Church the sins of all be- 
lievers are daily forgiven. 

11. "Arise, take up thy bed." How thoroughly conscious 
the Saviour was of his divine authority and power. 

The word translated bed, means a pallet, somewhat larger than 
a mat, which could be carried about, and was used for mid-day sleep, 
and for service by the sick. 

12. "And he arose." As the Lord hath truly forgiven his 
sins, so he " healeth all his diseases and redeemeth his life from de- 
struction." (Ps. 103: 3, 4). Sin is the deepest root of all evil; and 



4. Of whom was Christ born ? Christ was born of the virgin Mary, 
when he became man. 5. Why did Christ necessarily become man ? 
In order that he might redeem us by his sufferings and death (Heb. 2 : 
14, 17). 6. Why must our sins be forgiven on earth? 7. How does our 
Saviour now forgive us our sins? — 11. 1. What do we learn from this 
command of Christ? — 12. 1. What two doctrines are closely con- 
nected? Why? 

77 



The Call and Feast ST. MARK, II. of St. Matthew. 

12 And immediately he arose, took up the bed, and 
went forth before them all ; insomuch that they were all 
amazed, and glorified God, saying, We never saw it on 
this fashion. 

13 If And he went forth again by the sea side ; and 
all the multitude resorted unto him, and he taught 
them. 

14 And as he passed by, he saw Levi the son of Al- 
phseus sitting *at the receipt of custom, and said unto 
him, Follow me. And he arose and followed him. 

15 And it came to pass, that, as Jesus sat at meat in 

1 Or, at the place where the custom was received. 

the heavenly physician having removed that root, proceeds to re- 
move all evil. 

Forgiveness of sins and the resurrection of the body are closely 
connected in the Christian's faith. (Cf. Phil. 3 : 21). 

"And straightway." Observe the suddenness and com- 
pleteness of the cure, and contrast it with the miracles of an Elijah 
(1 Kings 17: 17-24), or an Elisha (2 Kings 4: 32-36). 

"Went forth before them all." Carrying the bed on 
which he lay, the multitude no longer barring and blocking his path. 
The couch, which before was the proof of his sickness, was now made 
the proof of his cure. 

" Glorified G-od." The reference is to the exclamations, which 
sprang from their lips, as they witnessed the marvelous transforma- 
tion of the man's person. 

13-17.— TJie Call and Feast of St. Matthew. 

St. Matt. 9 : 9-13. St. Luke 5 : 27-32. 

Time. Summer, a. d. 28. This feast, although placed next after 
the Apostle's call, need not have occurred on the same day, but have 
taken place shortly after. 

13. " He went forth." From the town of Capernaum to the 
shore of the sea of Galilee. 

" He taught them." Whether he stood upon the shore, or 
entered a boat, does not appear. 

14. "He saw Levi." The Jewish name of Matthew, by 
which he was known before he became a disciple of Christ. He 

2. What miracle did Elijah perform? 3. Elisha?— 14. 1. When 
was Matthew called ? 

78 



Summer, S. MARK, II. A. D. 28. 

12 thy house. And he arose, and straightway took up 
the bed, and went forth before them all ; insomuch 
that they were all amazed, and glorified God, saying, 
We never saw it on this fashion. 

13 And he went forth again by the sea side ; and all 
the multitude resorted unto him, and he taught them. 

14 And as he passed by, he saw Levi the son of Alphaeus 
sitting at the place of toll, and he saith unto him, 

15 Follow me. And he arose and followed him. And it 
came to pass, that he was sitting at meat in his house, 

calls himself Matthew (Matt. 9:9). Matthew means Gift of God, 
and thus corresponds exactly to the Greek Theodore. This Mat- 
thew was one of the twelve Apostles, and the author of the Gospel 
of St. Matthew. 

" Sitting* at the place of toll." For Matthew collected the 
tax or duty laid upon goods brought from Tyre, Damascus, and 
Jerusalem, or from those brought in boats across the sea of Galilee. 
He was a publican, a class above all others hated and despised by 
the Jews. 

" Follow me." As your spiritual Master, Teacher, and Leader. 

" Followed him." No doubt Matthew had met the Saviour 
before this, and was partly prepared for his call, — for being so near 
Capernaum he must have heard some of Christ's discourses, and 
seen some of his miracles. 

15. " He was sitting at meat in his house." He refers 
to Jesus. In his house, that is, Matthew's house. St. Luke tells us 
that "Levi made him a great feast in his house' 1 '' (Luke 5 : 29). 
Matthew made this feast in honor of Christ, and probably by way of 
farewell, invited many of his old associates, " for there was a great 
multitude of publicans and of others that were sitting at meat with 
them" (Luke 5: 29). 

" Sitting" at meat." That is, reclined at table. It was the 
custom of the Jews, as well as of the Romans, to recline on couches 
when th§y took their meals. 

2. What was his vocation ? 3. Where did he gather the tax ? 4. 
What was his Jewish name ? 5. What was the meaning of his new 
name? 6. Was this the first meeting between Matthew and Jesus? 
7. What did Matthew gain in following Jesus? — 15. 1. When did 
Matthew give his feast? 2. In whose honor? 3. In what position did 
the Jews tike their meal3 ? 

79 



The Discourse ST. MARK, II. about Fasting. 

his house, many publicans and sinners sat also together 
with Jesus and his disciples : for there were many, and 
they followed him. 

16 And when the scribes and Pharisees saw him eat 
with publicans and sinners, they said unto his disciples, 
How is it that he eateth and drinketh with publicans 
and sinners ? 

17 When Jesus heard it, he saith unto them, b They 
that are whole have no need of the physician, but they 
that are sick : I came not to call the righteous, but sinners 
to repentance. 

18 If And the disciples of John and of the Pharisees 
used to fast: and they come and say unto him, Why do 

b Matt. 18. 11. Luke 19. 10. 1 Tim. 1. 15. 



" Publicans." The publicans, as a class, were noted for their 
rapacity and dishonesty. As a rule none but the lowest of the peo- 
ple would accept such an unpopular office, as that of collecting 
the Roman tax. 

" Sinners." Such Jews as made little or no profession of serv- 
ing God. Such persons are found everywhere. 

16. " Scribes." (See notes on Mark 1 : 22 ; 2 : 2). They no 
doubt stood outside and watched. 

"Pharisees." The separated, a religious party among the 
Jews at the time of Christ, who separated themselves a) from every 
kind of Levitical impurity, and 6) from the rest of the people. They 
were intensely a) formal, /?) self-confident, y) self-satisfied, 6) 
zealous for the letter of the written law, and oral tradition, and e) 
aimed, especially, to show off their piety. 

" Unto his disciples." " The Pharisees acted in an under- 
hand way, either from craftiness or timidity" (Bengel). 

17. "To call." That is, a) to mercy, and b) to repentance. 
"The righteous." Those who thought themselves righteous. 

In the sight of Grod there is no greater sin than self-righteousness. 



4. Who were the publicans? 5. Who were these sinners? — 16. 1. 
Who watched Jesus ? 2. Who were the Pharisees ? 3. In what.way did 
they manifest their religion? — 17. 1. With what proverb did Christ 
answer the scribes ? 2. How can we apply it ? 3. To what two things 
are sinners called ? 4. Who are the righteous, here referred to ? 5. 
What is self-righteousness ? 

80 



Summer, S. MARK, II. A. D. 28. 

and many publicans and sinners sat down with Jesus 
and his disciples : for there were many, and they fol- 

16 lowed him. And the scribes 2 of the Pharisees, when 
they saw that he was eating with the sinners and pub- 
licans, said unto his disciples, 3 He eateth 4 and drink- 

17 eth with publicans and sinners. And when Jesus 
heard it, he saith unto them, They that are 5 whole 
have no need of a physician, but they that are sick : I 
came not to call the righteous, but sinners. 

18 And John's disciples and the Pharisees were fasting : 

1 That is, collectors or renters of Roman taxes. 3 Some ancient atithorities read and the 
Pharisees. 3 Or, How is it that he eateth . . . sinners t 4 Some ancient authorities omit 
and drinketh. 6 Gr. strong. 

"But sinners." Those who knew and felt themselves to be 
sinners. " A great encouragement to sinners, but no encourage- 
ment to sin" (Leighton). 

lS-22.—T7ie Discourse about Fasting* 

St. Matt. 9 : 14-17. St. Luke 5 : 33-39. 

Time. It is very difficult to determine the time when this dis- 
course was uttered. According to St. Mark, who is always careful 
to observe the chronological order, it took place during Christ's 
second sojourn in Capernaum, shortly after the events of the last 
section, in the Summer of a. d. 28. But according to St. Matthew 
it must be placed just before the healing of the daughter of Jairus, 
inasmuch as Matthew says (9 : 18) that Jairus came to him "while 
he spake these things." But the healing of the daughter of Jairus 
did not take place until in the Autum of a. d. 28, at least several 
months later. The true solution no doubt is to be found in the fact 
that our Lord may have repeated these same comparisons more than 
once. 

18. " Were fasting 1 ." From this passage we learn a) that 
the followers of the Baptist continued during our Lord's early min- 
istry to form a separate body : and b) that they obeyed rules which 
he had given them, more or less after the pattern of those of the 
Pharisees (Plumptre). 

The Pharisees regularly kept two fast days every week (Luke 18 : 

6. What encouragement have we as sinners to come to Christ ? 
— 18. 1. When was the discourse delivered? 2. What information is 
here given about the disciples of John ? 3. What fast days did the 
Pharisees keep ? 4. Why observe these days ? 
6 81 



The Discourse ST. MARK, II. about Fasting. 

the disciples of John and of the Pharisees fast, but thy 
disciples fast not ? 

19 And Jesus said unto them, Can the children of the 
bridechamber fast, while the bridegroom is with them ? 
as long as they have the bridegroom with them, they can- 
not fast. 

20 But the days will come, when the bridegroom shall 
be taken away from them, and then shall they fast in 
those days. 

21 No man also seweth a piece of 2 new cloth on an 
old garment : else the new piece that filled it up taketh 
away from the old, and the rent is made worse. 

22 And no man putteth new wine into old bottles : 

2 Or, raw, or, unwrought. 

12), the second and fifth, days 5 on Thursday, because on that day, 
according to tradition, Moses re-ascended Mount Sinai ; on Monday, 
because on that day he returned. 

"They come and say." St. Matthew says, the disciples of 
John. St. Luke says, the Pharisees. St. Mark teaches us that both 
are right. An important lesson is here taught, — that the difficulties 
which men see in the Gospels, are but seeming. 

19. "Can the sons of the bridechamber fast?" 
No doubt Christ had in mind the Baptist's reference to him as the 
bridegroom 5 '" but the friend of the bridegroom, which standeih 
and heareth him, rejoiceth greatly because of the bridegroom's 
voice'' 1 (John 3: 29). This illustration is taken from the marriage 
ceremonies of the East and is as unexpected and original as the two 
following. Jesus compares the days of his presence on earth to a 
nuptial feast. The sons of the bridechamber are the male attend- 
ants of the bridegroom, — the groomsmen. There is no reason why 
they should fast on such a festive occasion, noted for its gaiety, con- 
gratulations and gladness. 

" Those who know Jesus can never know a glad day without him, 
or a sad night with him" (Bengel). 

20. " The bridegroom shall be taken away from 

5. Who asked this question about fasting, of Christ ? — 19. 1. Who 
first spoke of Christ as the bridegroom ? 2. Who is the bride ? 3. 
What three illustrations does Christ use? 4. Who are the " sons of 
the bridechamber ?" 5. Can a person who is not a Christian be truly- 
happy ? — 20. 1. When was Christ taken away? 

82 



Summer, S. MARK, II. A. D. 28. 

and they come and say unto him, Why do John's dis- 
ciples and the disciples of the Pharisees fast, but thy 

19 disciples fast not? And Jesus said unto them, Can 
the sons of the bride-chamber fast, while the bride- 
groom is with them ? as long as they have the bride- 

20 groom with them, they cannot fast. But the days will 
come, when the bridegroom shall be taken away from 

21 them, and then will they fast in that day. No man 
seweth a piece of undressed cloth on an old garment : 
else that which should fill it up taketh from it, the new 

22 from the old, and a worse rent is made. And no man 
putteth new wine into old l wine-skins : else the wine 

1 That is shins used as bottles. 

them." Christ here refers to the days of his sufferings and 
death. 

" Then will they fast in that day." The day of cruci- 
fixion. " There is but one day in which the bridegroom is taken, 
though the days of his absence may be many " [BengeV). 

Fasting has always been practised in the church at certain solemn 
seasons, but it is not a rite imposed on it from without, but the ex- 
pression of a sentiment of real grief. 

21. "A worse rent is made." Christ draws all three 
illustrations, which have a close connection, from real life. This, in 
a very graphic manner, shows the incongruity of fasting at a time 
of feasting. But this little parable, as well as the one that follows, 
admits of various applications. 

1) " The old garment was the doctrine of the Pharisees ; the new 
that of Christ" (Bengel). Christ did not come as a reformer, to re- 
pair the worn garment of pharisaical Judaism, — it is a new garment 
that he brings. 

2) The old garment of the old nature cannot be mended with a 
single patch of new cloth. " Christians should never call God's 
work upon them through Christ, a mending, but a new creation " 
(Yon Gerlach). 

22. " They put new wine into fresh wine-skins." 
This illustration is taken from the Eastern custom of preserving and 

2. What effect was his death to have upon his disciples ? 3. Why 
does the Church still appoint seasons of fasting and bodily prepara- 
tion ? 4. What seasons are generally celebrated as such ? — 21, 22. 1. 
What truth does Christ enforce by the last two parables ? 2. What is 
meant by the old garment ? 3. The new ? 

83 



TJie Disciples ST. MARK, II. pluck ears of Corn. 

else the new wine doth burst the bottles, and the wine is 
spilled, and the bottles will be marred : but new wine 
must be put into new bottles. 

23 If And it came to pass, that he went through the 
corn fields on the sabbath day ; and his disciples began, 
as they went,' to pluck the ears of corn. 

24 And the Pharisees said unto him, Behold, why do 
they on the sabbath day that which is not law T ful ? 

25 And he said unto them, Have ye never read d what 
David did, when he had need, and was an hungred, he, 
and they that were with him ? 

. 26 How he went into the house of God in the days of 
Abiathar the high priest, and did eat the shewbread, 

" Deut. 23. 25. d i Sam. 21. 6. 

carrying liquids in leathern bottles, made generally of goat-skins. 
Christ again wishes to show how unsuitable it would" be for his dis- 
ciples to fast at a time of feasting.. 

In the spiritual interpretation of this parable, the new wine may 
represent the inner aspect of Christian life, in contra-distinction to 
the new garment which represents the outer life ; or, " the old bottles 
(wine-skins) represent the Pharisees; the new, Christ's disciples; 
the wine, the gospel'' {Bengel). 

23-28.— The Disciples pluck ears of Com on the 
Sabbath, 

St. Matt. 12 : 1-8. St. Luke 6 : 1-5. 

Time. At the season of the year when corn was ripe. We do 
not know what kind of grain it was, whether barley or wheat. If 
barley, the time was April or May, a. d. 28 ; if wheat, May or June. 
Both the time and place of this event have been the subject of much 
discussion, but the most probable explanation is that the time was 
on a Sabbath soon after Pentecost, May, a. d. 28 ; the place, in the 
fields near Capernaum, within the limits of a Sabbath day's journey. 

23. " Going* on the Sabbath day through the corn- 
fields." On our Lord's return from his first circuit in Galilee, he 
remained some time in Capernaum, " and upon a Sabbath walked 

4. The old wine-skins? 5. The new? 6. The wine? 7. What 
distinction may be drawn between the new garment and the new wine ? 

23. 1. What helps us to decide the time when this event came to 
pass ? 2. Where did it occur ? 

84 



May, S. MARK, II. A. D. 28. 

will burst the skins, and the wine perisheth, and the 
skins : but they put. new wine into fresh wine-skins. 

23 And it came to pass, that he was going on the sab- 
bath day through the cornfields : and his disciples 

24 * began, as they went, to pluck the ears of corn. And 
the Pharisees said unto him, Behold, why do they on 

25 the sabbath day that which is not lawful ? And he 
said unto them, Did ye never read what David did, 
when he had need, and was an hungred, he, and they 

26 that were with him ? How he entered into the house 
of God 2 when Abiathar was high priest, and did eat 

1 Gr. began to maie their icay plucking. 
s Some ancient authorities read in the days of Abiathar the high priest. 

out -with his disciples through the fields in the vicinity of the city. 
As he had already, in the opinion of the Pharisees, broken the 
sanctity of the Sabbath by healing upon it (Mark 1 : 23, 30), they 
followed him to watch him, perhaps to note whether his walk upon 
that day was longer than the law permitted (Acts 1 : 12)" [An- 
drews). 

" To pluck the ears." For they were an hungred (Matt. 
12: 1). 

24. " Which is not lawful." The Pharisees did not find 
fault with the disciples of our Lord because they plucked the ears of 
corn, for as hungry persons they had a right to do this (Deut. 23 : 
25), but because they plucked it on the Sabbath day. The Rabbis 
said : u He that reapeth corn on the Sabbath, to the quantity of a 
fig, is guilty. And plucking corn is as reaping." 

25. "Did ye never read what David did?" This 
history is written in 1 Sam. 21 : 1-6. The law concerning the shew- 
bread is contained in Lev. 24 : 5-9. This act of David had also 
taken place on the Sabbath day. 

26. "When Abiathar was high priest." According 
to 1 Sam. 21 : 1, Abimelech, the father of Abiathar, was the priest 

3. Why did the Pharisees watch him? 4. Why did the disciples 
pluck ears of corn ?— 24. 1. Was this allowable? Deut. 23 : 25. 2. 
Why did the Pharisees find fault? — 25. 1. With what argument did 
Christ defend his disciples ? 2. Where is the history written ? 3. 
Give an account of it and relate what happened to the high-priest. 
See 1 Sam. 22 : 11-22. 4. What was the law concerning shewbread ? — 
26. 1. Who was Abiathar? 

85 



Healing of a man ST. MARK, III. with a withered hand. 

e which is not lawful to eat but for the priests, and gave 
also to them which were with him ? 

27 And he said unto them, The sabbath was made for 
man, and not man for the sabbaih : 

28 Therefore f the Son of man is Lord also of the sab- 
bath. 



A 



CHAPTER TIL 

ND he entered again into the synagogue ; and there 
was a man there which had a withered hand. 

« Exod. 29. 32, 33. Lev. 24. 9. t Matt. 12. 8. 

who gave David the hallowed bread. On account of this, Saul, soon 
after, slew Abimelech and all his sons, save Abiathar, who escaped 
and fled after David (1 Sam. 22 : 11-22). After the death of 
Abimelech, Abiathar succeeded his father as high-priest, and David 
and Abiathar lived thus at the same time. Christ " cites Abiathar 
in preference to Abimelech, inasmuch as it was in the time of the 
former that the circumstance referred to was recorded" (Bengel). 
u This event took place in the days of Abiathar, who was the cele- 
brated High Priest, though not the High Priest at the time of 
David's visit" (Wordsworth). 

27. "And he said unto them." Christ defends his dis- 
ciples hj five distinct arguments : a) " Did yenever read what David 
did?", preserved by all three Synoptists ; b) " Have ye not read in 
the law, etc." preserved by Matthew alone (Matt. 12: 5) ; c) " But 
if ye had known what this meaneth, I desire mercy, etc." Matt. 12 : 
7), preserved also by Matthew alone ; d) " The Sabbath was made 
for man, and not man for the Sabbath," recorded by Mark alone ; 
and e) " The Son of man is lord even of the Sabbath," preserved 
by all three. 

" The Sabbath was made for man." One of the sim- 
plest, yet one of the deepest and most important, of the sayings of 
our Lord. The idea is, that the reason or cause of the existence of 
the Sabbath is to be found in man. Man needs a Sabbath, in or- 
der that his moral nature may be developed. The Sabbath is 
a means to an end (Morison). It was instituted for man's physical 

2. Why does Christ name him, instead of Abimelech ? — 27. 1. How 
many arguments did Christ use ? 2. What was the first ? 3. The se- 
cond ? 4. The third ? 5. The fourth ? 6. The fifth ? 7. Show that 
the Sabbath was made for man. 8. What end has God in view ? 



Midsummer, S. MARK, III. A. D. 28. 

the shewbread, which it is not lawful to eat save for 
the priests, and gave also to them that were with him ? 

27 And he said unto them, The sabbath was made for 

28 man, and not man for the sabbath : so that the Son of 
man is lord even of the sabbath. 

3 And he entered again into the synagogue ; and there 

and spiritual welfare. The proper observance of the Lord's Day, 
that is, the faithful use of God's ordinances, is the means by which 
God trains man for heaven, as the end and aim of life. 

28. "The Son of man is lord even of the Sabbath." 
He does not mean, I am Lord of the Sabbath law, and therefore 
may break it; but, lam the Lord whose work must be done on the 
Sabbath, who also can decide its obligations (Ebrard). For to 
work the works of God belongs to every place and time, and is the 
true priestly sanctification of the Sabbath and the Sanctuary (Stier). 
Christ had a perfect right " to waive compliance with those rigid and 
petty pi-escriptive usages of the Pharisees, which embodied, not the 
divine ideas of things, but only their own narrow, and narrowly mis- 
shapen and superstitious conceptions of the rest of the Sabbath " 
(Morison). Christ has shown himself to be the Lord of the Sab- 
bath for his Church, by changing the day from the end of the week, 
to the beginning, and making the day peculiarly his own, the Lord's 
day, and has united to the remembrance of the first creation, the 
praise of the new creation, effected by him who became a son of man 
for man's sake (Stier). 



CHAPTER III. 
1-5. — Tlie Healing of a man with a withered hand, 

St. Matt. 12 : 9-13. St. Luke 6 : 6-10. 

Time. "On another Sabbath 11 (Luke 6: 6), probably soon 
after the events of last section. Midsummer, a. d. 28. 
Place. In the synagogue, probably of Capernaum. 

28. 1. In what way has Christ shown himself the Lord of the Sab- 
bath ? 2. Repeat the third commandment. 3. What is meant by this 
commandment? We should so fear and love God as not to despise his 
word and the preaching of the gospel, but deem it holy, and willingly hear 
and learn it. 4. Why should we keep the Lords Day even more sa- 
credly, than the Jews did their Sabbath ? , 

Chap. III. — 1. 1. Give time and place of miracle? 

87 



The Pharisees begin ST. MARK, III. to plot against Jesus. 

2 And they watched him, whether he would heal him 
on the sabbath day ; that they might accuse him. 

3 And he saith unto the man which had the withered 
hand, 2 Stand forth. 

4 And he saith unto them, Is it lawful to do good on 
the sabbath days, or to do evil ? to save life, or to kill ? 
But they held their peace. 

5 And when he had looked round about on them with 
anger, being grieved for the 3 hardness of their hearts, he 
saith unto the man, Stretch forth thine hand. And he 
stretched it out : and his hand was restored whole as the 
other. 

6 And the Pharisees went forth, and straightway took 
counsel with a the Herodians against him, how they might 
destroy him. 

2 Gr. Arise, stand forth in (he midst. 8 Or, blindness. » Matt. 22. 16. 

1. " There was a man there." The whole section is pre- 
sented to us in a very vivid and pictorial manner. 

"His hand withered." His right hand (Luke 6: 6), had 
dried up and stiffened, the result of disease or injury— a permanent 
infirmity that could not be cured by any human art. 

2. " They watched him." " Suspiciously and privily. They 
had heard his sound doctrine as to the Sabbath the week before " 
(Bengel). "We infer a) that the Scribes and Pharisees felt certain 
that Christ would heal the afflicted man, and b) that they had al- 
ready resolved, in such an event, to accuse him before the ecclesias- 
tical authorities in Jerusalem. They may even have placed him 
there as a snare for Jesus. " How much wickedness is brought in 
and perpetrated in religious assemblies " (Bengel). 

4. "To do good, or to do harm ?" With sufficient irony 
Christ thus convinces the Pharisees, that doing good must be lawful 
also on the Sabbath, but that doing evil, precisely what they them- 
selves were doing on that very Sabbath day, was by no means law- 
ful (Stier). 

" We may not on the Lord's Day perform for lucre's sake our 
daily, ordinary work ; but we may perform such works as time and 

2. Describe circumstances ? — 2. 1. Who watched Christ? 2. Why? 
3. How ought we to conduct ourselves in the House of God? — 4. 1. 
What was implied by Christ's question? 2. What kind of work may 
be done on the Lord's day ? 

88 



Midsummer, S. MARK, III. A. D. 28. 

2 was a man there which had his hand withered. And 
they watched him, whether he would heal him on the 

3 sabbath day; that they might accuse him. And he 
saith unto the man that had his hand withered, l Stand 

4 forth. And he saith unto them, Is it lawful on the 
sabbath day to do good, or to do harm ? to save a life, 

5 or to kill ? But they held their peace. And when he 
had looked round about on them with anger, being 
grieved at the hardening of their heart, he saith unto 
the man, Stretch forth thy hand. And he stretched it 

6 forth : and his hand was restored. And the Pharisees 
went out, and straightway with the Herodians took 
counsel against him, how they might destroy him. 

1 Gr. Arise into the midst. 

opportunity invite us to, for the good of our neighbors and of all 
living things, and especially for God's glory" (Bengel). 

5. "Being" grieved/" a) at their moral insensibility; b) 
their hardness and blindness of heart ; c) their formalism and 
bigotry ; d) their sin in hating him so bitterly. 

The words whole as the other are properly omitted in the Revised 
Version. They are wanting in all the most important manu- 
scripts, as well as in the most important versions. 

6,—Tlie Pharisees begin to plot against Jesus. 

St. Matt. 12: 14. St. Luke 6: 11. 

6. "The Pharisees went out." " Filled with madness" 
(Luke 6 ; 11), because a) they felt rebuked and b) knew not how to 
thwart Jesus. 

" The Herodians." A political party among the Jews, who 
were attached to the rule of the Herods (Mark 12 : 13). The sect 
took little interest in religious matters. These Herodians had great 
influence with Herod, and the Pharisees hoped through them to 
secure Herod's aid in arresting and putting to death our Lord. It 
is remarkable that we find two such hostile parties acting together 
in any instance. 

5. 1. Why was Christ grieved ? 2. What is the difference between 
blindness and hardness of heart ? — 6. 1. What plot did the Pharisees 
form ? 2. Who were the Herodians? 3. On what occasion do we again 
meet with them ? 4. What do we learn from the union of these hostile 
parties ? 

89 



Jesus withdraws to ST. MARK, III. the Sea of Galilee. 

7 1" But Jesus withdrew himself with his disciples to 
the sea: and a great multitude from Galilee followed 
him, b and from Judsea, 

8 And from Jerusalem, and from Idumsea, and from 
beyond Jordan ; and they about Tyre and Sidon, a great 
multitude, when they had heard what great things he 
did, came unto him. 

9 And he spake to his disciples, that a small ship 
should wait on him because of the multitude, lest they 
should throng him. 

10 For he had healed many; insomuch that they 
2 pressed upon him for to touch him, as many as had 
plagues. 

11 c And unclean spirits, when they saw him, fell down 
before him, and cried, saying, d Thou art the Son of God. 

12 And e he straitly charged them that they should 
not make him known. 

13 Tf f And he goeth up into a mountain, and calleth 
unto him whom he would : and they came unto him. 

b Luke 6. 17. 2 Or, rushed. ° ch. 1. 23, 24. Luke 4. 41. 

a Matt. 14. 33. ch. 1. 1. « ch. 1. 25, 34. * Luke 9. 1. 

7-12,— Jesus withdraws to the Sea of Galilee, where 
he heals many. 

St. Matt. 12 : 15-21. 

Time. Immediately after the events mentioned in verses 1-6. 

7. "Withdrew to the sea." a) To avoid his enemies, and 
because b) it was more convenient for teaching and healing. 

" A great multitude . . . followed." a) To hear his 
words ; but mainly b) to see his miracles, and c) to be healed. 

8. " Hearing 1 what great thing's he did." The fame of 
Jesus seems to have reached every part of the land, and so a great 
multitude . . . came unto him to see and hear, and then returned 
bearing the " glad tidings " with them. 

Observe the order in which the countries are mentioned : a) Gali- 
lee, the scene of this part of Mark's narrative ; 6) Judea and Jeru- 

7. 1. Why did Christ withdraw to the sea ? 2. Why did the multi- 
tude follow? — 8. 1. To what countries had the fame of Jesus spread? 

90 



Midsummer, S. MARK, III. A. D. 28. 

7 And Jesus with his disciples withdrew to the sea : 
and a great multitude from Galilee followed : and from 

8 Judaea, and from Jerusalem, and from Idurusea, and 
beyond Jordan, and about Tyre and Sidon, a great 
multitude, hearing x what great things he did, came 

9 unto him. And he spake to his disciples, that a little 
boat should wait on him because of the crowd, lest they 

10 should throng him : for he had healed many ; inso- 
much that as many as had 2 plagues 3 pressed upon him 

11 that they might touch him. And the unclean spirits, 
whensoever they beheld him, fell down before him, and 

12 cried, saying, Thou art the Son of God. And he 
charged them much that they should not make him 
known. 

13 And he goeth up into the mountain, and calleth unto 

1 Or, all the things that he did. 2 Gr. scourges. 3 Gr. fell. 

salem, the scene of the first year of Christ's ministry ; c) Idurmea, 
i. e., Edom, the country occupied by the descendants of Esau, south 
of Palestine, stretching towards the south-east, d) Beyond Jordan, 
i. e., Peraea, east of the Jordan, stretching from the sea of Galilee 
southward to the Dead Sea. e) Tyre and Sidon, to the north of 
Palestine. Mark thus completes the circuit of country round the 
Holy Land. 

9. "A little boat should wait on him." That is, to be 
constantly within reach. It is not expressly said that Christ taught 
the people out of the boat, but no doubt his use of a boat as a place 
of instruction here had its beginning. 

11. "Unclean spirits." See notes on Mark 1 : 23, 24. 

12. " Should not make him known." " For it was not 
the right time, nor were they the right heralds " (Bengel). 

13-19,— He retires to the Mountain, and chooses his 
Twelve Apostles, 

St. Matt. 10 : 2-4. St. Luke 6 : 12-16. 

Time, Midsummer, a. d. 28. 

Place. Probably the Horns of Hattin, a ridge not far from 
Capernaum. 

13. " He goeth up into the mountain." The order of 

2. Trace them on the map ? — 9. 1. Why did Christ often teach from 
a boat? — 12. Why were the unclean spirits commanded to be silent? 

91 



Jesus chooses ST. MARK, III. the twelve Apostles, 

14 And he ordained twelve, that they should be with 
him, and that he might send them forth to preach, 

15 And to have power to heal sicknesses, and to cast 
out devils : 

16 And Simon g he surnamed Peter; 

e John 1. 4. 



events may be arranged as follows : a) Towards evening Christ 
leaves the city of Capernaum and goes to the hill known as the 
Horns of Hattin, the only conspicuous hill on the western side of the 
Sea of Galilee, and there spends the night alone. St. Luke tells us 
" that he went out into the mountain to pray ; and he continued all 
night in prayer to God" (Luke 6 : 12). b) " When it was day, he 
called his disciples, and he chose from them twelve, whom also he 
named apostles " (Luke 6 : 13). c) By this time the multitudes had 
gathered, and so Christ goes down with his disciples from the highest 
ridge of the mountain to the flat summit or plateau of the hill, and 
after healing many who were afflicted with diseases and vexed with 
unclean spirits, he delivered to his disciples, and through them, to 
the multitude, that memorable discourse which will be known for 
ever as " the Sermon on the Mount." 

"Calleth unto him whom he himself would." The 
twelve were gradually prepared for their work. " (a) Immediately after 
his Baptism and Temptation he began to prepare some of them for their 
future vocation (John 1 : 35-51) ; (b) to their training he devoted 
the greater part of his time and strength ; (c) after his resurrection 
he continued for forty days his personal efforts for their improve- 
ment, and (d) at last he bestowed upon them his promised gift of the 
Holy Ghost" (Maclear). (See notes on Mark 1: 17). This was 
their formal call to the Apostleship. (For the meaning of the word 
Apostle, see notes on Mark 6.: 30). Our Saviour did not allow any 
of his general followers to offer themselves for this special work. 

14. "He appointed twelve." " Literally, he made twelve, 
an exceedingly artless expression. It would appear that our Lord 
had called up to him a select number of his most attached followers ; 
and then from these he selected twelve. See Luke 6: 13. Stand- 

13. 1. When were the 12 Apostles chosen ? 2. Where? 3. How 
did Christ spend the night before? 4. What occurred immediately 
after ? 5. Show that the Apostles as a rule were gradually prepared 
for their work. 6. What does the word Apostle mean ? 7. Why did 
Christ select his Apostles ? John 2 : 24, 25. — 14. 1. Describe the mode 
of selection? 

92 



Midsummer, S. MARK, III. A. D. 28. 

him whom he himself would : and they went unto him. 

14 And he appointed twelve, 1 that they might be with him, 

15 and that he might send them forth to preach, and to 

16 have authority to cast out 2 devils : 3 and Simon he sur- 

1 Some ancient authorities add whom also he named apostles. See Luke 6. 13. 
2 Gr. demons. 8 Some ancient authorities insert and he appointed twelve. 



ing somewhat apart from the company, he would tell Peter to ad- 
vance nearer to him. That was one. Then he would call perhaps 
on Andrew, the brother of Peter. That would make two. Then he 
would call on the other pair of brothers, James and John. That 
would make four. And thus he would proceed, till he made 
twelve, the full number of the children of Israel" (Morison). 

Christ had a three-fold aim in choosing the twelve, as indicated 
in this verse. 

"The marks of an Apostle then are these: a) a direct call; o) a 
sustained intercourse with Christ, and personal observation of him ; 
c) preaching everywhere ; and d) the gift of miracles " (Bengel). 

16—19. In the New Testament we h&vefour lists of the Apostles : 
a) Matt 10: 2-4; 6) Mark 3 : 16-19 ; c) Luke 6: 13-16 ; d) Acts 
1 : 13. From a comparison of these lists we learn a) That the name 
of Peter is always first, and that of Judas Iscariot always last ; /5) 
that all the lists may be arranged into groups of four each, the per- 
sons in each group being always the same, though the order in each 
group varies. 

According to St. Mark the order is as follows : 

(I) 1. Peter. (II) 5. Philip. (Ill) 9. James the son of Alphaeus. 

2. James. 6. Bartholomew. 10. Thaddaeus. 

3. John. 7. Matthew. 11. Simon the Cananamn. 

4. Andrew. 8. Thomas. 12. Judas Iscariot. 

16. " And Simon." The First Group. These four were the 
chosen out of the chosen witnesses, a) Peter, James, and John were 
especially favored as they were the only witnesses a) of the healing of 
the daughter of Jairus (Mark 5 : 37) ; P) of the Transfiguration 
(Mark 9 : 2); 7) of the agony in Gethsemane (Mark 14: 33). b) 
The four were the only Apostles who heard the great prophetic dis- 
course on the Mount of Olives (Mark 13 : 3). 

2. Why did Christ appoint twelve? 3. What three-fold aim had 
Christ in view? 4. What were the marks of an Apostle? — 16. 1. How 
many lists of the Apostles are given ? 2. What peculiarity in these 
lists? 3. Give the list as given by Mark. 4. What/owr Apostles were 
the most intimate with Christ ? 5. On what three occasions were three 
especially favored ? 6. When were the four highly honored ? 

93 



Jesus chooses ST. MARK, III. the twelve Apostles. 

17 And James the son of Zebedee, and John the 

I. Simon. 1) Name. Simon was his Jewish name, and means 
"hearer." This was a common name among the Jews, as many as 
ten Simons or Simeons appearing in the New Testament. Christ 
surnamed him Peter. He is also known by the name Cephas. 
Peter and Cephas have the same meaning, Peter being the Greek 
and Cephas the Aramaic for " a stone," " a rock." Paul always calls 
him Cephas. As the Lord and his Apostles spoke Aramaic (Syro- 
Chaldaic), they generally addressed Peter by the name of Cephas. 

2) His early Home. The notices of the early life of Peter are few 
but not unimportant. In western Bethsaida (House of fish) dwelt 
Jonas or John, a man of whom we know nothing save that he was 
a fisherman and had two sons, Andrew and Peter. The family was 
probably in easy circumstances, and when Peter was grown to man's 
estate, he and his brother Andrew formed a partnership with John 
and James, the sons of Zebedee. Peter afterwards removed from 
Bethsaida, and dwelt in his own home at Capernaum (Matt. 8 : 14). 

3) His early Education. In the estimation of the Jewish Coun- 
cil Peter and John " were unlearned and ignorant men.'''' This state- 
ment in Acts 4: 13, does not mean that they had no education 
whatever, but the expression is nearly equivalent to our word " lay- 
man ;" they were men of ordinary education, as contrasted with those 
who were specially trained in the schools of the Rabbis. Peter had 
received that thorough instruction in the religion of the Old Testa- 
ment which was regarded as a necessity among the Jews, and from 
his letters we learn how minute his knowledge of the Old Testament 
history was. The style of his letters indicates that he had a consider- 
able knowledge of Greek ; it is pure and accurate, and in gram- 
matical structure equal to that of St. Paul. This must in part be 
attributed to his early culture. 

4) Development of Character. A man's vocation tells on his 
character. The habits of the life that Peter led as a fisherman, 
were favorable to the development of that vigorous, earnest and 
practical character, which he displayed in after years. The labors, 
the privations, the perils of a life passed in great part upon the 
waters of that beautiful but stormy lake, the long and anxious 
watchings through the night, were calculated to test and increase 
his natural powers, his fortitude, his energy, and his perseverance. 

7. By what names was Peter known ? 8. What does Simon mean ? 
9. Peter? 10. Cephas? 11. What do you know of his early home ? 
12. Early education ? 13. How was his character developed ? 14. 
Can you prove by illustration that a man's character is greatly in- 
fluenced by his business calling ? 

94 



Midsummer, S. MARK, III. A.D. 28. 

17 named Peter ; and James the son of Zebedee, and John 

5) His Domestic life. In early life Peter married, and his wife 
accompanied him in his Apostolic journeys. From his writings we 
infer that Peter was very affectionate and kind. Ancient tradition, 
recorded by Clement of Alexandria, who died a. d., 220 informs us 
that the name of his wife was Perpetua, that they had one daughter, 
and that his wife finally suffered martyrdom. 

6) From this time on, Peter held the first place among the Apos- 
tles. He was the representative of the Apostolic hody, primus inter 
pares (the first among equals), and certainly never claimed any 
powers which did not belong to all his fellow Apostles. " Some- 
times he speaks in their name (Matt. 19 : 27 ; Luke 12 : 41) ; some- 
times answers when all are addressed (Matt. 16 : 16 ; Mark 8 : 29) ; 
sometimes he is addressed as principal, even among the favored 
Three, by our Lord himself (Matt. 26 : 40 ; Luke 22:31); sometimes 
he is appealed to by others as representing the rest (Matt. 17 : 24; 
Acts 2 : 37). After the Ascension he assumes a position of special 
prominence (Acts 1 : 15 ; 2 : 14; 4: 8 ; 5 : 29)." [Maclear.) 

17. II. "James the son of Zebedee." His mother's 
name was Salome (Matt. 27 : oti ; Mark 15 : 40). This is the only 
Apostle whose death is recorded in Scripture. Of his early life we 
know nothing. We first hear of him in the spring of the year 28, 
when he was called to be our Lord's disciple. (See Harmony, Sec. 
33.) He was one of the four especially favored by Christ. (See 
notes on verse 16.) From the time of Christ's Agony in the garden 
of Gethsemane, a. d. 30, to the time of the martyrdom of James, 
a. d. 44 (Acts 12 : 1, 2), only one reference is made to the Apostle. 
On the day of the Ascension he is mentioned as persevering in 
prayer with the other Apostles, " with the women, and Mary the mo- 
ther of Jesus, and with his brethren''' (Acts 1: 13, 14). Thus 
during 14 out of 16 years that elapsed between his call and his death 
we do not even catch a glimpse of him. 

Because a) the name of James is put before that of John, and 6) 
that John is twice described as "the brother of James," it has been 
conjectured that during Christ's ministry, James, either from age or 
character, took a higher position than John. 

III. "John the brother of James." The younger bro- 
ther, but the more distinguished. He lived to the time of the Em- 

15. Give an account of Peter's domestic life ? 16 What relation did 
Peter bear to the rest of the Apostles ? — 17. 1. What can you tell us 
about James the son of Zebedee? 2. His brother's name? 3. Which 
was the older of the two ? 4. Describe the circumstances of the death 
of James ? 5. What do we know of the circumstances of Zebedee ? 

95 



Jesus chooses ST. MARK, III. the twelve Apostles. 

brother of James; and he surnamed them Boanerges, 
which is, The sons of thunder : 

18 And Andrew, and Philip, and Bartholomew, and 

peror Trajan. The dates that have been assigned to his death range 
from 90-110 A. d. The two brothers grew up on the shores of the 
Sea of Galilee, in or near the western Bethsaida. Their parents 
were persons of some influence, and possessed considerable means. 
We infer this on account of the mention of a) " the hired servants " 
(Mark 1 : 20) ; b) their mother's substance (Luke 8:3); c) John's 
own house (John 19 : 27) ; and that d) John was known to the high- 
priest Caiaphas (John 18 : 15). 

To John belongs the memorable distinction of being the disciple 
whom Jesus loved. To him Christ committed the care of his mother 
(John 19 : 26, 27). "He is the Apostle of Love, not because he 
starts from the easy temper of a general benevolence, nor again as 
being of a character soft, yielding, feminine, but because he has 
grown, ever more and more, into the likeness of Him whom he loved 
so truly" (Plumptre). 

The two brothers, James and John, were surnamed by our Lord 
Boanerges, which is, Sons of thunder. This title refers to the ve- 
hemence, zeal, and intensity, which marked their character. Boan- 
erges is the Aramaic pronunciation of the Hebrew B e ne r e gesh (Sons 
of tumult or uproar, cf. Ps. 2:1), but in Aramaic and Arabic, 
r e gesh means thunder. Signs of the fiery zeal of the brothers may be 
traced a) in their rebuking one who cast out demons in Christ's name 
(Mark 9 : 38) ; b) in their desire to call down fire from heaven upon 
a village of the Samaritans (Luke 9 : 54) ; c) in their seeking the 
highest places in the Kingdom of their Lord, and declaring that they 
were ready to pass through all the sufferings which Christ had to 
endure (Mark 10 : 35-41). 

18. IV. "Andrew." The brother of St. Peter, a native of 
Bethsaida, and a former disciple of John the Baptist (John 1 : 35- 
40). The great work of Andrew's life was to bring his brother Si- 
mon Peter to Jesus (John 1 : 42). So far as we know, Andrew 
lived but to utter that one sentence, " We have found the Messiah" 
(John 1 : 41) ; to perform that one act, " He findeth first his own 
brother Simon," and " brought him unto Jesus " (John 1 : 41, 42). 
We are told nothing of his eloquence, his zeal, his knowledge ; we 

6. What memorable distinction belongs to St. John? 7. Why known 
as the Apostle of Love ? 8. Why were the brothers called Boanerges ? 
9. On what occasion did they display their fiery zeal ? — 18. 1. What 
was Andrew's great work of life? 

96 



Midsummer, S. MARK, III. A. D. 28. 

the brother of James ; and them he surnamed Boaner- 

18 ges, which is, Sons of thunder : and Andrew, and 

Philip, and Bartholomew, and Matthew, and Thomas, 

know nothing of his exploits, his travels, or his martyrdom. Only 
on four other occasions do we even read his name, save in the Apos- 
tolic lists : a) His call to the active ministry (Mark 1 : 16-18) ; b) 
on the occasion of the feeding of the 5,000 in the wilderness, it is 
Andrew who points out the little lad with the 5 barley loaves and 
the two fishes (John 6 : 8, 9) ; c) when certain Greeks sought Jesus 
on Tuesday of Passion Week, it was Andrew and Philip who led 
them into the presence of Jesus (John 12 : 22) ; d) he was one of the 
four who privately came to Christ on that same Tuesday evening, on 
the Mount of Olives, and inquired about the time and signs of His 
second Coming. 

V. "Philip." The second group. Philip is the first of the se- 
cond group in each of the four lists of the Apostles (see notes on 
verse 16). Very little is known of his life. He was of Bethsaida, 
"of the city of Andrew and Peter " (John 1 : 44). From the refer- 
ences to him in Scripture we learn a) that he was one of the disci- 
ples of John the Baptist; 6) to him first in the whole circle of the 
disciples were spoken the words so fall of meaning, " Follow me " 
(John 1 : 43) ; c) the first act of Philip was to bring to Jesus Natha- 
nael, who is supposed to have become an Apostle, under the name of 
Bartholomew (John 1 : 45-51). 

Little more is recorded of Philip in the New Testament. Only on 
three other occasions do Ave hear of him : a) on the occasion of the 
feeding of the 5,000 (John 6 : 5-7) ; b) when certain Greeks desired 
to see Jesus (John 12 : 21, 22) : c) it was Philip who, in his child- 
like simplicity and weakness of faith, on Thursday evening of Pas- 
sion-week said to Jesus, " Lord, shew us the Father, and it sufjiceth 
us" (John 14:8). 

VI. "Bartholomew." That is, the son of Talmai. Natha- 
nael was his real name. The name corresponds to Bar- Jonah, Si- 
mon Peter's surname (Matt. 16 : 17). He was a native of Cana in 
Galilee (John 21:2). It was Philip who brought him to Jesus ; and 
to the character of Nathanael Jesus bore that noble testimony which 
has made the Apostle's name almost synonymous with sincerity : 

2. State the circumstances under which bis name occurs in the Cos- 
pel History ? 3. What Apostle is always placed at the head of the se- 
cond group of the Apostles ? 4. Give an account of the chief events in 
his life? 5. What was Bartholomew's real name ? 6. Give an account 
of his first meeting with Christ ? 

7 97 



Jesus chooses ST. MARK, III. the twelve Apostles. 

Matthew, and Thomas, and James the son of Alphas, 
and Thaddseus, and Simon the Canaanite, 



"Behold, an Israelite indeed, in whom is no guile" (John 1 : 47). 
It was Nathanael who, on his first meeting with Christ, made that 
glorious confession : " Thou art the Son of God; thou art King of 
Israel" (John 1 : 49). He was one of the seven disciples to whom 
Christ appeared, after his resurrection, at the sea of Tiberias i John 
21 : 2) ; he was also a witness of the Ascension, and returned with 
the other Apostles to Jerusalem (Acts 1:12, 13). 

VII. "Matthew." See notes on Mark 2: 14, 15. Of his 
work as an Evangelist we have no account whatever in the New 
Testament, and other sources of information we cannot trust. 

VIII. "Thomas." He is called u Didymus" that is, Twin 
(John 11: 16; 21: 2). All we know of him we learn from the Gos- 
pel of St. John. He was subject to despondency, ever inclined to 
look at things on their darkest side, slow to believe, yet full of ardent 
love for his Master. 

1) His despondency is seen in his remark to Jesus, when our 
Saviour informed his disciples that he would face the dangers that 
awaited him in Judea, and go and raise Lazarus, " Let us also go, 
that we may die with him " (John 11 : 10). 

2) His doubting disposition is seen a) in his remark to Jesus on 
Thursday evening of Passion Week, " Lord, we know not whither 
thou goest; how know we the way?" (John 14: 5); and b) in his 
refusing to believe the testimony of his fellow Apostles that Christ 
had risen from the dead (John 20: 25). 

After this we hear of him only twice again, a) John 21 : 2 ; b) 
Acts 1 : 13. 

IX. "James the son of Alpheeus." The third group. 
We touch here one of the most controverted questions in Gospel 
history, the decision of which fortunately is not one of practical im- 
portance. The whole discussion revolves around two questions : a) 
How many persons of the name of James are mentioned in the New 
Testament? and b) who were the "brethren" of our Lord? This 
is not the place to discuss the arguments concerning these questions, 
but the most probable view is : 

1) That there were three persons by the name of James, a) James 
the son of Zebedee, one of the twelve ; b) James the son of Al- 

7. What are the Jewish names of Matthew ? 8. Give an account 
of his call as an Apostle ? 9. What was his vocation ? 10. Describe 
the character of Thomas? 11. How many persons by the name of 
James are mentioned in the New Testament? 



Midsummer, S. MARK, III. A. D. 28. 



and James the son of Alphseus, and Thaddaeus, and 
19 Simon the 4 Cananaean, and Judas Iscariot, which also 
betrayed him. 

* Or, Zealot. See Luke 6. 15 : Acts 1. 13. 



phaeus, another of the twelve, whose mothers name was Mary (Matt. 
27: 56; Luke 24: 10), and who was also known by the name of 
James the Less (Mark 15 : 40) ; c) James the Lord's brother (Gal. 
1:19; Mark 6:3; Matt. 13 : 55), who also is known as James the 
Just. It was James the Lord's brother who wrote the Epistle of 
James. 

2) That the brethren of our Lord were children of Joseph by a 
former marriage. This theory known as the Epiphanian (named after 
Epiphanius, a. d. 367), has, by far, more arguments in its favor 
than either the Helvidian (after Helvidius, a. d. 380), that they were 
sons of Joseph and Mary, or the Hieronymian (after Jerome, a. d. 
400) that they were sons of the Virgin s sister. 

We identify AJphceus, the father of James, with the Clopas re- 
ferred to in John 19: 25. The Cleopas of Luke 24: 18 is alto- 
gether a different person. This Alphaaus cannot be identified with 
the father of the Apostle Matthew (Levi) (Mark 2 : 14). 

X. Thaddaeus." Matthew, according to some MSS. calls this 
Apostle Lebbosus ; Luke, Judas of James (Luke 6 : 16 ; Acts 1: 
13). Lebbozus or Thaddceus was a kind of surname given to Judas. 
The common view has been that the Authorised Version is right in 
translating in Luke 6 : 16 " Judas the brother of James," but this 
translation has been disputed by scholars from the earliest times. 

To him likewise the authorship of the Epistle of Jude has been 
ascribed, and an argument based in favor of such translation, be- 
cause the author of that Epistle calls himself a " brother of James." 
But Judas the Apostle, surnamed Thaddaeus, did not write that 
Epistle, — it was Judas, the Lord's brother, a brother of James the 
Lord's brother. Syriac and Arabic versions, and Luther as well as 
nearly all the most eminent critical authorities translate as in the 
Revised Version, " Judas the son of James,"' i. e. James the son of 
Alphaeus. The name of Judas occurs once in the Gospel narrative, 
where he is also distinguished from Judas Iscariot (John 14: 22). 
Luther calls him "the pious Judas." 

12. Who was James the Less? 13. James the Just ? 14. Who were 
the "brethren" of our Lord? 15. Their names? Mark 6: 3. 15. 
Had Christ any half-sisters? Mark 6:3. 16. By what names was 
Thaddceus known? 17. "Who wrote the Epistle of Jude? 

99 



Chrises return ST. MARK, III. to Capernaum. 

19 And Judas Iscariot, which also betrayed him : and 
they went l into an house. 

20 T And the multitude cometh together again, h so 
that they could not so much as eat bread. 

21 And when his 2 friends heard of it, they went out 
to lay hold on him : ^or they said, He is beside himself. 

22 1" And the scribes which came down from Jerusa- 

i Or, home. h ch. 6. 31. 2 Or, kinsmen. * John 7. 5. and 10. 20. 

XI. " Simon the Canansean." The spelling of the " Ca- 
naanite " of the Ancient Version, is misleading. The word does 
not refer to Canaan, but is the Chaldee equivalent of Zealot, Simon 
which was called the Zealot (Luke 6 : 15). Before he became a 
follower of Christ, Simon belonged to a wild and fanatical sect 
called Zealots, who were conspicuous for their firm adherence to the 
Mosaic law, and who thought they had a call from heaven to punish 
sin, often taking the law into their own hands for that purpose. He 
is not the same as Simon the Lord's brother (Mark 6 : 3). 

19. XII. " Judas Iscariot, which also betrayed him." 
Twice St. John calls him, u Judas Iscariot, the son of Simon Is- 
cariot" (John 6 : 71 ; 13: 26) ; once, Judas Iscariot, Simon's son. 
His name is always placed last in the lists of the Apostles on ac- 
count of the infamy which rested on his name. His native place 
was Kerioth, in the tribe of Judah, therefore called Judas Iscariot, 
or Judas, the son of Simon Iscariot. He was the only Judean in 
the Apostolic band, all the others belonged to Galilee (Acts 2: 7). 
Of the life of Judas, before the appearance of his name as one of 
the Apostles, we know absolutely nothing. No doubt the germs out 
of the evil in the heart of Judas unfolded themselves gradually. Ac- 
cording to John 12 : 4-6, he had charge of the common fund out of 
which the wants of Christ and his immediate followers were sup- 
plied, a trust which he abused for selfish ends. See notes on Mark 
14: 10,43. 

20, 21.— Christ's return to Capernaum, and the 

anxiety of his friends, 

St. Matt. 8 : 1. Luke 7 : 1. 

Time. Immediately after the delivery of the Sermon on the 
Mount. Midsummer, a. d. 28. 

18. Why was Simon called "the Canansean " ? — 19. 1. Why was Judas 
called " Iscariot " ? 2. What office did he hold ? 3. What was his be- 
setting sin ? John 12 : 6. 

100 



Midsummer, S. MARK, III. A. V. 23. 

20 And he cometh * into a house. And the multitude 
cometh together again, so that they could not so much 

21 as eat bread. And when his friends heard it, they 
went out to lay hold on him : for they said, He is be- 

22 side himself. And the scribes which came down from 

1 Or, home. 



20. "He cometh into a house." A new paragraph be- 
gins here, and these words should be included in v. 20, as in Re- 
vised version. St. Luke informs us that' after Christ " had ended all 
his sayings . . . , he entered into Capernaum.' 1 ' 1 He and his disci- 
ples go to the house where he was accustomed to live when in that 
town. 

"They could not . . . eat bread." That is, Christ and 
his disciples, on account of the pressing multitude, eager to see and 
to hear. 

21. "His friends." Those closely connected with him by 
birth, "his mother and his brethren." 

" To lay hold on him." They wished to take him home to 
Nazareth, that he might rest. His brethren did not at this time un- 
derstand Jesus, and even a year later, it is said of them that they 
" did not believe on him " (John 7 : 5). They may have thought a) 
that his mind was affected, or b) that he neglected himself in his 
incessant toil. 

22-27*— TJie Accusation of Casting out devils by 
Beelzebub. 

Matt. 12 : 22-30. Luke 11 : 14-23. 

Time and Place. Capernaum, Autumn, a. d. 28. For the events 
in the interval between verses 21 and 22, see Harmonv, Sections 
49-54. 

22. " Scribes." Thev had come down from Jerusalem to 
watch him. See notes on Mark 1 : 22 : 2 : 2. 



29. 1. Where did Christ go after the delivery of the Sermon on the 
Mount ? — 21. 1. Why were his relatives anxious about him ? 2. Did they 
believe in him at this time? — 22. 1. Of what did the scribes accuse 
Christ ? 

101 



Blasphemy against ST. MARK, III. the Holy Ghost. 

lem said, k He hath Beelzebub, and by the prince of the 
devils casteth he out devils. 

23 And he called them unto him, and saith unto them 
in parables, How can Satan cast out Satan ? 

24 And if a kingdom be divided against itself, that 
kingdom cannot stand. 

25 And if a house be divided against itself, that house 
cannot stand. 

26 And if Satan rise up against himself, and be divided, 
he cannot stand, but hath an end. 

27 x ISro man can enter into a strong man's house, and 
spoil his goods, except he will first bind the strong man ; 
and then he will spoil his house. 

28 T m Verily I say unto you, All sins shall be for- 
given unto the sons of men, and blasphemies wherewith 
soever they shall blaspheme : 

29 But he that shall blaspheme against the Holy Ghost 

*Matt. 9. 34. &10. 25. John 7. 20. & 8. 48, 52. & 10. 20. ilsai. 49. 24. 

m 1 John 5. 16. 

"He hath Beelzebub." This horrible accusation was oc- 
casioned by the healing of a demoniac, that was both blind and 
dumb (Matt. 12 : 22). The Philistines of Ekron were worshipers of 
Baal-zebub, the Fly-god (2 Kings 1 : 2, 3^. The Jews, in the time 
of Christ, ascribed to this god the sovereignty of the evil spirits or 
demons, and in their scorn changed the name into Beel-zebul (the 
Bung-god), and used it as a name for Satan. The scribes wished 
to poison the minds of the people and destroy the influence of Christ, 
— they meant to convey the idea that the evil one was in league with 
Christ. (For the discussion of the nature of Satan's power and 
mode of action see notes on Mark 1 : 13). 

23. " Satan cast out Satan." The argument is very 
plain. A kingdom, or city, or congregation, or family, torn by dis- 
cord and contention must come to ruin. 

24. "Kingdom." Christ makes mention a) of Satan's king- 
dom ; b) of his household, the dwelling-place of the evil angels ; 
and c) of Satan himself. 

2. "Who was Beelzebub ? 3. Who is Satan ? 4. What does the word 
Satan mean? — 23. 1. What is Christ's argument in answer to their 
blasphemy ? 

102 



Midsummer, S. MARK, III. A. D. 28. 

Jerusalem said, He hath ! Beelzebub, and 2 By the prince 

23 of the 3 devils casteth he out the 3 devils. And he called 
them unto him, and said unto them in parables, How 

24 can Satan cast out Satan ? And if a kingdom be 
2.3 divided against itself, that kingdom cannot stand. And 

if a house be divided against itself, that house will not 

26 be able to stand. And if Satan hath risen up against 
himself, and is divided, he cannot stand, but hath an 

27 end. But no one can enter into the house of the 
strong man, and spoil his goods, except he first bind 
the strong man; and then he will spoil his house. 

28 Verily I say unto you, All their sins shall be for- 
given unto the sons of men, and their blasphemies 

29 wherewith soever they shall blaspheme : but whoso- 
ever shall blaspheme against the Holy Spirit hath 

1 Gr. Beehebul. 2 Or, In. 8 Gr. demons. 



27. "The strong 1 man." That is, Satan. "His house," 
that is, wherever Satan rules, either a) this world ; or b) the souls of 
godless men ; or c) the abode of the evil angels. " His goods," 
either a) the instruments which Satan uses to maintain his kingdom 
or b) those who are taken captive by him. It was Christ who bound 
the strong man and spoiled his house. 

28-30.— Blasjyhemy against the Holy Ghost. 

Matt. 12: 31-37. Luke 12 : 10. 

_ 28. "Verily I say." These words were spoken at the same 
time, as those of the last section. The statement of Mark, " because 
they said, He hath an unclean spirit," 1 is a great help towards un- 
derstanding what is meant by blasphemy against the Holy Ghost. 
29. " Blaspheme against the Holy Spirit." 

1) All blasphemies against God (See notes on Mark 2: 7) have 
forgiveness save one particular phase of blasphemy. 

2) The scribes and Pharisees were in great danger of committing 

27. 1. What is meant by "the strong man?" 2. "His house?'' 
3. "His goods?" 4. Who has overcome the strong man?" 1 John 3 : 
8. — 28. 1. When were these words spoken? — 29. 1. When do we 
sin against the Holy Ghost ? 2. When do we blaspheme God ? 3. Why 
were the scribes in danger of committing the unpardonable sin ? 

103 



Christ's Mother and ST. MARK, III. Brethren come to him. 

hath never forgiveness, but is in danger of eternal dam- 
nation : 

30 Because they said, He hath an unclean spirit. 

31^f There came then his brethren and his mother, 
and, standing without, sent unto him, calling him. 

32 And the multitude sat about him, and they said 
unto him, Behold, thy mother and thy brethren without 
seek for thee. 

33 And he answered them, saying, Who is my mother, 
or my brethren ? 

34 And he looked round about on them which sat 
about him, and said, Behold my mother and my 
brethren. 

35 For whosoever shall do the will of God, the same 
is my brother, and my sister, and mother. 

this unpardonable sin, for a) they lived in a state of sin, in defiance 
of light and knowledge; b) they deliberately rejected Christ; and 
c) artfully, and in the face of the clearest evidence, ascribed to Satan 
the work of the Holy Spirit. 

3) We are in the same danger of committing this sin, if we follow 
in the footsteps of these Scribes and Pharisees and persevere in re- 
sisting a) the warnings of conscience, b) the work of the Holy Spirit 
in our hearts, and thus c) wilfully persist in impenitence or disbelief, 
in defiance of the light and knowledge of the gospel. 

4) It sometimes happens that persons are greatly troubled in 
mind, thinking they have committed the unpardonable sin. Their 
very trouble and distress of mind is often an indication that they 
have not committed it. Had they committed it, they would be ut- 
terly indifferent and hardened in their wickedness. 

5) The sin is unpardonable, not because God is unwilling to for- 
give, but because man has hardened his heart against all faith and 
repentance. 

" Guilty of an eternal sin." This is the right reading, 
and the right translation. The Greek word translated guilty ', occurs 
also in 1 Cor. 11 : 27 and James 2 : 10, and denotes that the person 
spoken of is held by his sin, so that he cannot escape the punish- 

4. What is meant by blasphemy against the Holy Ghost? 5. How 
do we know that we have not committed this sin ? 6. Why will it not 
be forgiven ? 

104 



Autumn, S. MARK, III. A. D. 28. 

30 never forgiveness, but is guilty of an eternal sin : be- 
cause they said, He hath an unclean spirit. 

31 And there come his mother and his brethren j and, 
standing without, they sent unto him, calling him. 

32 And a multitude was sitting about him ; and they say 
unto him, Behold, thy mother and thy brethren with- 

33 out seek for thee. And he answereth them, and saith, 

34 Who is my mother and my brethren ? And looking 
round on them which sat round about him, he saith, 

35 Behold, my mother and my brethren ! For whosoever 
shall do the will of God, the same is my brother, and 
sister, and mother. 

ment which is due to him. An eternal sin is one that cannot be 
taken away, or blotted out, but remaineth for ever. He is subject 
to eternal condemnation, not merely in danger of it, as translated 
in the Authorised Version. 

31-35. — Christ 9 s Mother and Brethren come to Jesus, 

Matt. 12 : 46-50. Luke 8 : 19-21. 

Time and Place. Autumn, a. d. 28. Capernaum. 

31. "His brethren." Their names are given in Mark 6 : 3. 
They were his half-brothers, children of Joseph by a previous mar- 
riage. (See notes on Mark 3 : 18, under James the son of Al- 
phceus). 

Two things are evident from the narrative of the gospels a) that 
his brethren were not members of the Apostolic band; and b) that 
up to the time of the Feast of Tabernacles, within six months of his 
crucifixion, his brethren did not believe him to be the Christ (John 
7: 5). 

32. "Seek for thee." See Mark 3: 21. 

33. " "Who is my mother." " He does not despise his 
mother, but shows the preference to his Father" (Bengel). He 
wished to teach them that when engaged in his Father's work, 
human ties and relationships must give way to higher obligations. 

35. "Whosoever shall do the will of God." True 
relationship with Jesus is spiritual, not by descent. "It is note- 
worthy that Jesus does not add 'father' to his 'brother and sister 

7. What is an eternal sin ? — 31. 1. Give the names of the brothers 
of Jesus ? 2. Were they among his followers ? 3. Why did they 
seek him ? 4. Who is truly Christ' s brother ? 

105 



The Parable ST. MARK, IV. of the Sower. 

CHAPTER IV. 

AND he began again to teach by the sea side : and 
there was gathered unto him a great multitude, so 
that he entered into a ship, and sat in the sea ; and the 
whole multitude was by the sea on the land. 

2 And he taught them many things by parables, a and 
said unto them in his doctrine, 

3 Hearken ; Behold, there went out a sower to sow : 

4 And it came to pass, as he sowed, some fell by the 
way side, and the fowls of the air came and devoured it up. 

* ch. 12. 38. 

and mother* A high and hallowed consciousness kept back that 
august term. He realized that his relation to his real and only 
Father towered far aloft above all other relations " [Morison). 



CHAPTER IV. 
1-9.— The Parable of the Sower. 

Matt. 13 : 1-9. Luke 8 : 4-8. 

Time. Autumn, a. d. 28. On the same day that his mother and 
brethren visited him (Matt. 13: 1). Place. "By the sea side" 
that is, the sea of Gralilee. 

1. "Again." He had taught here before. See Mark 3 : 7-9. 
"Is gathered." How vivid the description of Mark. In 

imagination he takes us back to the very scene, and we seem to see 
the people in the very act of assembling. 

2. "He taught them many things in parables." A 
parable is that form of instruction, in which, by means of a real or 
fictitious narrative, some important spiritual truth is set forth. In the 
Old Testament it means a) a sort of prophecy intermixed with com- 
parisons, as Balaam's, Num. 23 : 7 ; or Job's, Job 27 : 1 ; b) sen- 
tentious sayings, almost the same as proverbs, Ps. 78:2; Prov. 26 : 7. 

The best known parables in the Old Testament are those of a) 
Jotham, Judg. 9 : 7-15 ; b) Samson, Judg. 14: 14; c) Nathan, 2 
Sam. 12: 1-6; d) The woman of Tekoah, 2 Sam. 14: 6-11; e) 
The Smitten Prophet, 1 Kings 20: 35-40 ; /) Micaiah, 1 Kings 22 : 

Chap. IV. — 1. 1. When were these parables spoken ? 2. Where 
was Christ? — 2. 1". What is sparable ? 2. What persons spoke in para- 
bles in the Old Testament? 3. Mention some of these parables ? 

106 



Autumn, S. MARK, IV. A.D.28. 

4 And again he began to teach by the sea side. And 
there is gathered unto him a very great multitude, so 
that he entered into a boat, and sat in the sea ; and all 

2 the multitude were by the sea on the land. And he 
taught them many things in parables, and said unto 

3 them in his teaching, Hearken : Behold, the sower 

4 went forth to sow : and it came to pass, as he sowed, 
some seed fell by the way side, and the birds came and 

19-23; g) Jehoash, 2 Kins's 14: 9; Ji) Isaiah, Isa. 5: 1-6; i) 
Ezekiel, a) Ezek. 19 : 2-9 ; £) 17 ; 3-10 ; y) 24: 3-5. 

But the parables uttered by our Saviour claim pre-eminence over 
all others on account of their a) number, b) variety, c) beauty, and 
d) spirituality. 

The advantages of such a mode of instruction were : a) it secured 
the attention of the multitudes ; b) it was one with which the Jews 
were familiar ; c) it secured for Christ an impartial hearing ; and d) 
it concealed from those who, through obstinacy and perverseness, 
were indisposed to receive Christ's words, the true meaning of his 
teaching. (See Kitto's Cyclo. of Bib. Lit.). 

11 The parables, fair in their outward form, are yet fairer within, 
1 apples of gold in network of silver ;' each one of them like a 
casket, itself of exquisite workmanship, but in which jewels yet 
richer than itself are laid up" (Trench). 

3. ''Hearken." This word is peculiar to St. Mark. Proba- 
bly it was spoken loudly, to hush the noise of the multitude. 

"The sower went forth to sow." The scenery around 
the Sea of Galilee may have suggested many of the details of the 
parables delivered on this occasion. Christ lifting up his eyes, may 
have seen, in the distance, a husbandman scattering his seed in the 
furrows. 

4. "Some seed fell by the way-side." "The outward 
framework of the parable requires us to remember the features in 
which Eastern tillage differs from our own: the ground less perfectly 
cleared — the road passing across the field — the rock often cropping 
out, or lying under an inch or two of soil — the patch of good ground 
rewarding, by what might be called a lucky chance rather than skill 
of husbandry, the labour of the husbandman" (Plumptre). 

(For the explanation of this parable see notes on verses 14-20). 

4. In what do the parables of Christ excel ? 5. What advantage had this 
mode of instruction? G. To what does Dean Trench compare them ? — 3. 
1. In what way were these parables suggested to Christ? — 4. 1. How 
does farming in the East differ from that practiced in our midst ? 

107 



The Parable ST. MARK, IV. of the Soiver. 



5 And some fell on stony ground, where it had not 
much earth ; and immediately it sprang up, because it 
had no depth of earth : 

6 But when the sun was up, it was scorched ; and be- 
cause it had no root, it withered away. 

7 And some fell among thorns, and the thorns grew 
up, and choked it, and it yielded no fruit. 

8 And other fell on good ground, *and did yield fruit 
that sprang up and increased ; and brought forth, some 
thirty, and some sixty, and some an hundred. 

9 And he said unto them, He that hath ears to hear, 
let him hear. 

10 T And when he was alone, they that were about 
him with the twelve asked of him the parable. 

*> John 15. 5. Col. 1. 6. 

8. "Brought forth, thirtyfold." The various degrees of 
fertility mentioned by our Lord were common returns in the rich 
plain of Gennesaret. Its fertility could hardly be exceeded. 

Observe the four cases of the seed : a) some did not spring up at 
all, (v. 4) ; b) some sprang up, but withered away (v. 6) ; c) still 
other seed, sprang up, grew, but yielded no fruit (v. 8) ; d) the re- 
maining seed, grew up, increased and yielded fruit. (After Theo- 
phylact). 

9. "Who hath ears to hear, let him hear." This is 
said to have been a formula in common use among the Jews. On 
three other occasions did Christ repeat this phrase, a) Matt. 11 : 15 j 
b) Mark 4: 23 ; c) Luke 14: 35. After his ascension into heaven 
Christ sent seven Epistles, by his servant John, to the seven churches 
of Asia, and each of these seven Epistles closes with these words 
(Rev. 2 : 7, 11, 17, 29; and 3: 6, 13, 22). Ten times, then, does 
Christ use this phrase as recorded in the New Testament. 

These words summon our attention to some important truth. It 
is like a hand in the margin, pointing to passages which we must 
on no account pass by. But this phrase has also a special value of 
its own. It teaches each individual to reflect on his individual re- 
sponsibility. The capacity to do a thing, involves responsibility. 
What a man can do, that he ought to do. If he can hear, let him 

8. 1- Under what four conditions did the seed appear? — 9. 1. How 
often did Christ use this formula ? 2. What is its obj ect ? 3. What 
does it teach us ? 

108 



Autumn, S. MARK, TV. A. D. 28. 

5 devoured it. And other fell on the rocky ground, 
where it had not much earth ; and straightway it 

6 sprang up, because it had no deepness of earth : and 
when the sun was risen, it was scorched; and because 

7 it had no root, it withered away. And other fell 
among the thorns, and the thorns grew up, and choked 

8 it, and it yielded no fruit. And others fell into the 
good ground, and yielded fruit, growing up and 
increasing; and brought forth, thirtyfold, and sixty - 

9 fold, and a hundredfold. And he said, Who hath 
ears to hear, let him hear. 

io And when he was alone, they that were about him 

hear ; if a man can speak for Christ, let him speak; if he can pray, 
let him pra}\ There are many, who in matters of religion resemble 
the idols of whom the Psalmist speaks, " They have ears, but they 
hear not" (Ps. 115: 5-7). 

10-13, — Hie Reason tvhy Jesus used Parables* 

St. Matt. 13 : 10-17. St. Luke 8 : 9, 10. 

10. ""When he was alone." It is difficult to decide whe- 
ther this teaching in parables lasted one or two days. But the pro- 
bability is, that they were spoken in one day, and, as Stier supposes, 
a) some were spoken by the sea-side to the people, and b) some to 
the disciples in the house, after their return to Capernaum. 

The following order of events as given by Andrews is probably 
the true one : " After Jesus had spoken the parable of the Sower, he 
paused for a while, perhaps to give his hearers time to reflect upon 
it. During this interval, the Twelve and other disciples asked him 
a) why he taught in parables ? (Matt. 13 : 10) ; and b) what this pa- 
rable was ? Where these questions were asked is uncertain. Two 
circumstances only define it: a) that " he teas alone" (Mark 4 : 10), 
or separated from the multitude, and /?) that " the disciples came 
unto him " (Matt. 13 : 10). All this may have taken place while he 
was still in the boat. By withdrawing a little way from the shore, 
they would be strictly alone. . . . After his explanations to the disci- 
ples, Jesus again teaches the people, and adds the parables of the 
tares and wheat, the mustard seed, and the leaven." 

10. 1. At what two places were the parables of this chapter spoken ? 
2. What two questions did his disciples ask after the parable of the 
Sower had been spoken? 

109 



The Explanation ST. MARK, IV. of the Parable. 

11 And he said unto them, Unto you it is given to 
know the mystery of the kingdom of God; but nnto 
c them that are without, all these things are done in para- 
bles : 

12 d That seeing, they may see, and not perceive; and 
hearing they may hear, and not understand; lest at any 
time they should he converted, &n& their sins should be 
forgiven them. Isai. 6. 9, 10. 

13 And he saith unto them, Know ye not this para- 
ble ? and how then will ye know all parables ? 

14 If The sower soweth the word. 

15 And these are they by the way side, where the word 

« 1 Cor. 5. 12. 1 Thess. 4. 12 ; 1 Tim. 3. 7. a John 12. 40. Acts 28. 26. Kom. 11. 8. 

11. " Unto you is given the mystery of the King-dom 
of God." The Kingdom of God is itself a mystery to the natural 
earthly understanding (1 Cor. 2: 14), but "the mysteries of the 
Kingdom of God" (Matt. 13 : 11) were revealed unto the disciples 
because they came with ears ready to hear, and with inquiring hearts. 

"Unto them that are without." That is, in the world, 
those outside the circle of Christ's disciples. 

" In parables." At the beginning of his ministry our Lord did 
not teach in parables. But as this direct teaching was met with 
scorn, unbelief, and hardness, he began to teach in parables, which 
were at once attractive, and yet had in them a penalty, for they were 
a veil to those who did not seek and long for the truth. This teach- 
ing by parables did not rouse the fierce enmity which would have 
been kindled had Christ spoken the truth all the time in its plain- 
ness. (Cf. Article on Parables in Smith's Diet, of the Bible.) 

12. "Seeing" they may see, and not perceive." "A 
parable is like the pillar of cloud and fire, which turned the dark side 
to the Egyptians, the bright side to the people of the covenant; it is 
like a shell which keeps the precious kernel as well for the diligent 
as from the indolent" (Von Gerlach quoted by Stier). 

"Lest haply they should turn ag-ain." "Conversion 
follows understanding^ (Bengel). The reason why the Jews " were not 
forgiven" was not because it was the purpose of God, but because 

11. 1. Why did Christ reveal the mystery of the Kingdom to his dis- 
ciples ? 2. Why speak to others in parables ? — 12. 1. What beautiful 
illustration does Von Gerlach use ? 2. Why did not Christ forgive the 
sins of the Jews ? 

110 



Autumn, S. MARK, IV. A. D. 28. 

11 with the twelve asked of him the parables. And ho 
said unto them, Uuto you is given the mystery of 
the kingdom of God : but unto them that are with- 

12 out, all things are done in parables: that seeing 
they may see, and not perceive; and hearing they 
may hear, and not understand ; lest haply they 
should turn again, and it should be forgiven them. 

13 And he saith unto them, Know ye not this para- 

14 ble ? and how shall ye know all the parables ? The 

15 sower soweth the word. And these are they by 
the way side, where the word is sown; and when 

despite the gospel offered to them, a) they would not hear aright ; 

b) nor perceive aright: c) much less turn from their evil ways, that 
they might be saved. 

It was an act of judgment on Christ's part to speak in parables 
to the Jews, for he knew that, in consequence of their " hardness of 
heart," they could not see and understand, without being repelled 
in spirit, and confirmed in their dissent and dislike. 

13. "Know ye not this parable?" These words ex- 
press something of surprise and reproof, and imply a) that Christ 
expected that the disciples should know the meaning of this para- 
ble ; and b) that the Parable of the Sower is one of the plainest and 
easiest. 

14-20— Tlie Explanation of the Parable of the Sower. 

St. Matt. 13 : 18-23. St. Luke 8 : 11-15. 

14. "The Sower." Christ. "Peter, Paul and others sow 
the seed of Christ, and are servants of the sower" [Bengel). 

15. " By the way side." Four states of heart are described 
in this parable : a) " by the way side ;" b) " upon the rocky places ;" 

c) " among the thorns ;" d) " upon the good ground.'' The way-side 
hearers are those having hard hearts, who firmly shut out every thing 
divine. The glorious message of the Gospel is not understood ; the 
devil takes care of that ; for he " taketh away the wordy (For Sa- 

3. Why was it an act of grace on Christ's part to speak in parables ? 

13. 1. Why was Christ surprised that they did not understand his 
parable of the Sower ?— 14. 1. Who was the Sower ? 2. Who help in 
this sowing? — 15. 1. What four states of the heart are described ? 2. 
Who are the wayside hearers ? 

Ill 



The Explanation ST. MARK, IV. of the Parable. 



is sown ; but when they have heard, Satan coroeth im- 
mediately, and taketh away the word that was sown in 
their hearts. 

16 And these are they likewise which are sown on 
stony ground ; who, when they have heard the word, im- 
mediately receive it with gladness ; 

17 And have no root in themselves, and so endure but 
for a time : afterward, when affliction or persecution 
ariseth for the word's sake, immediately they are offended. 

18 And these are they which are sown among thorns ; 
such as hear the word, 

19 And the cares of this world, e and the deceitful- 
ness of riches, and the lusts of other things entering in, 
choke the word, and it becometh unfruitful. 

20 And these are they which are sown on good 
ground ; such as hear the word, and receive it, and bring 

" 1 Tim 6. 9, 17. 

tan's method of action, see notes on Mark 1 : 13.) " The birds" of 
verse 4 are not worldly influences hostile to truth, but those of Satan 
himself. 

16. "Upon the rocky places." This rock which lies 
under the surface is the earthly, sinful nature of man. This class 
of hearers represent those of shallow hearts, with no depth of char- 
acter, no earnestness ; their religion is all on the surface. 

" Straight way they receive it "with joy." Weak char- 
acters are easily excited. Shallow hearts mistake feeling for a 
deep and abiding conversion. Beep waters flow still. " Much quick- 
ness and joy are not always the best sign ; for in these, commonly, 
the whole energies are apt to be directed to and expended on out- 
ward things " {Bengel). 

17. "Tribulation or persecution." This is the sun that 
scorches. Persecution is a particular form of tribulation or afflic- 
tion. " This may be inflicted even by a side-long glance, or by a 
derisive remark" (JBengel). 

3. What is meant by the birds of verse 4 ? 4. How does Satan work 
on the heart? — 16. 1. To what does this rock, which lies under the 
surface, refer ? 2. What class of persons are here included ? 3. To 
what faults are weak characters liable? — 17. 1. How is character 
tested ? 2. What form may persecution because of the word take ? 

112 



duiumn, S. MARK, IV. A.D.28. 

they have heard, straightway cometh Satan, and taketh 

16 away the word which hath been sown in them. And 
these in like manner are they that are sown upon the 
rocky places, who, when they have heard the word, 

17 straightway receive it with joy ; and they have no root 
in themselves, but endure for a while ; then, when tri- 
bulation or persecution ariseth because of the word, 

18 straightway they stumble. And others are they that 
are sown among the thorns; these are they that 

19 have heard the word, and the cares of the * world, and 
the deceitfulness of riches, and the lusts of other things 
entering in, choke the word, and it becometh unfruit- 

20 ful. And those are they that were sown upon the 
good ground ; such as hear the word, and accept it, 

1 Or, age. 

"They stumble." Afar better translation than the " they 
are offended " of the Authorised Version. The Greek word is 
" scandalized.' 1 

A scandaloa was a part of a trap for catching animals. If an 
animal struck or touched this scandalon or scandal, it was entrapped. 
A scandalized person, therefore is one who has unawares struck or 
stumbled upon what entraps and ruins him. It is impossible to 
translate this term literally into English. The meaning is, " bein°- 
entangled, they stumble." 

18. "Among" the thorns." This class represents those hav- 
ing worldly hearts. The thorns are a) " the cares of the world ;" 
b) " the deceitfulness of riches ;" and c) "the lusts of other things." 

19. " The lusts of other things." Other things besides 
money ; as too great a desire or longing after posts of honor, dress, 
luxury ; — " lusts of sense, of affection, of intellect, of study " 
(Bengel). 

20. " The good ground." " These are such as in an honest 
and good heart, having heard the word, hold it fast, and bring forth 
fruit with patience "(Luke 8: 15). No heart is "good ground" 
by nature. " I believe that I cannot by my own reason or strength 

3. What is the real meaning of the expression they stumble ? — IS. 1. 
What class is represented by those among the thorns? 2. What is meant 
by these thorns?— 19. 1. By the lusts of other things ?— 20. 1. What 
class is represented by the good ground? 
8 113 



The Parable of the ST. MARK, IV. Lamp under the Bushel. 



forth fruit, some thirtyfold, some sixty, and some an 
hundred. 

21 If f And he said unto them, Is a candle brought to 
be put under a 1 bushel, or under a bed ? and not to be 
set on a candlestick ? 

^ 22 e For there is nothing hid which shall not be ma- 
nifested ; neither was any thing kept secret, but that it 
should come abroad. 

23 h If any man have ears to hear, let him hear. 

24 And he said unto them, Take heed what ye hear : 
1 with what measure ye mete, it shall be measured to you : 
and unto you that hear shall more be given. 

' Matt. 5. 15. * The word in the original signifieth a less measure, as Matt. 5. 15. 
e Matt. 10. 26. Luke 12. 2. * ver. 9. Matt. 11. 15. * Matt. 7. 2. Luke 6. 38. 



believe in Jesus Christ my Lord, or come to him ; but the Holy 
Spirit hath called me through the Gospel, enlightened me by his 
gifts, and sanctified and preserved me in the true faith " (Luther). 

The soil must be prepared, and that by God's grace. The hard 
heart must be softened ; the shallow heart deepened, the worldly 
heart purified, before it can bear fruit. And then there is still a 
difference in the quantity of the fruit. This difference may arise 
a) from a difference of capacity in the ground (Parable of the 
Talents) ; or b) from a difference of faithfulness in bringing forth 
fruit. 

This Parable teaches us that the effect of the -word 
depends on the state of the heart. The conditions of the 
heart, here described, do not only apply to different persons, but may 
be found in one and the same individual. The difficulties and dan- 
gers threatening the good seed are not passed, even after its recep- 
tion into the heart. 

2 '1-2 5. —The Parable of the Lamp under the Bushel, 

St. Luke 8: 16-18. 

21. " Unto them." That is, his disciples. They were proba- 
bly still in the boat. 

2. How are our hearts prepared ? 3. On what does the quantity of 
the fruit greatly depend ? 4. What is the great lesson of the parable? 
5. Can we apply this parable to the changes of the condition of the 
individual heart?— 21. 1. Whence does Christ draw this parable? 

114 



Autumn, S. MARK, IV. A. D. 28. 

and bear fruit, thirtyfold, and sixtyfold, and a hundred 
fold. 

21 And he said unto them, Is the lamp brought to be 
put under the bushel, or under the bed, and not to be 

22 put on the stand ? For there is nothing hid, save that 
it should be manifested ; neither was anything made 

9 23 secret, but that it should come to light. If any man 

24 hath ears to hear, let him hear. And he said unto 

them, Take heed what ye hear : with what measure ye 

mete it shall be measured unto you : and more shall be 

" The lamp." The original word does not mean candle, but 
lamp. The lamp was the common household night-light among the 
Jews. Notice, too, the omission of the definite article in the Au- 
thorised Version. In verse 21 it occurs four times in the original, 
as given in the Revised Version. 

"The bushel." The modius was a Roman measure, contain- 
ing about a pint less than a peck. It was in use among the Jews in 
consequence of their subjection to the Romans. 

"The bed." Christ here refers to the Roman couch. This 
raised couch would have boards at its side, which would shut in the 
light of the lamp. 

"On the stand." The lamp-stand was generally placed on 
the floor, and was of considerable height. 

The " lamp " is the light of Christ's doctrine, which is not to be 
hidden and kept secret. The lamp is brought, intimating spiritually 
that the light in our souls is not of our own kindling, but comes to 
us from God. The " candle-stick " or lamp-stand probably refers to 
the Church (as in Rev. 1 : 20), which must bear aloft the light of 
Christ's teaching. 

22. " Should be manifested." God means to be under- 
stood by us. It is our salvation to know him (John 17: 3). Even 
the visible things in nature must throw light on the great truths of 
his kingdom of grace, as in the parables. And whatever may be 
dark to us in his dealings with us, and even in his book of revela- 
tion — still all things shall be manifested, nothing is to be hidden 
forever. Christ wishes his followers to make good use of the light 
entrusted to them. No man has a right to hoard it or use it in se- 
cret for his own sake alone. 

2. What does the lamp represent? 3. To what does the lamp-stand 
refer? — 22. 1. What things are noAv hidden to us ? 2. Why have we 
no right to hide any light we possess ? 

115 



The Parable of the ST. MARK, IV. Seed growing secretly. 

25 k For he that hath, to him shall be given : and he 
that hath not, from him shall be taken even that which 
he hath. 

26 ^f And he said, 1 So is the kingdom of God, as if a 
man should cast seed into the ground ; 

27 And should sleep, and rise night and day, and the 
seed should spring and grow up, he knoweth not how. 

28 For the earth bringeth forth fruit of herself ; first 
the blade, then the ear, after that the full corn in the 
ear. 

29 But when the fruit is ! brought forth, imme- 
diately m he putteth in the sickle, because the harvest is 
come. 

k Matt. 13. 12. Luke 19. 26. 
l Matt. 13. 24. » Or, ripe. * Rev. 14. 15. 

24. " With what measure ye mete." Take heed what 
ye hear and. how ye hear (Luke 8: 18), and a) according to your 
ability and faithfulness in receiving my teaching, or b) according to 
the measure with which ye mete out your knowledge of the truth to 
others, — shall more truth be entrusted to you. 

He who tries to teach the truth will learn what the truth is. 

25. " Taken away." If we do not make use of the gifts of 
God, they are taken away from us. 

26-29,— Hie Parable oftlie Seed growing secretly. 

This parable is recorded only by St. Mark. 

26. " Kingdom of God." St. Matthew calls it " the kingdom 
of heaven." This heavenly kingdom may be distinguished as a 
threefold one : a) the kingdom of power, to which all creatures, vi- 
sible and invisible, belong ; 6) the kingdom of grace, to which all 
who believe in Christ belong, and in which Christ operates through 
his saving grace. This kingdom will come to an end in this world 
and pass into the c) kingdom of glory, to which all the inhabitants 
of heaven, the good angels and redeemed men, belong. 

" A man." Not as in the Parable of the Sower, Christ himself, 
but the human teachers of the divine word. 

24. 1. On what conditions shall we receive more light. — 25. 1. 
What results from the abuse of God's gifts ?— 26. 1. In what sense may 
we use the term the Kingdom of God? 2. Who is represented by this 
man " casting seed upon the earth?" 

116 



Autumn, S. MARK, IV. A. D. 28. 

25 given unto you. For he that hath, to him shall be 
given : and he that hath not, from him shall be taken 
away even that which he hath. 

26 And he said, So is the kingdom of God, as if a man 

27 should cast seed upon the earth ; and should sleep and 
rise night and day, and the seed should spring up and 

28 grow, he knoweth not how. The earth ^eareth fruit 
of herself; first the blade, then the ear, then the full 

29 corn in the ear. But when the fruit 2 is ripe, straight- 
way he putteth 3 forth the sickle, because the harvest is 
come. 

i Or, ykldeth. 2 Or, alloweth. 3 Or, sendeth forth. 



27. "The seed should spring up and grow." The 

seed, the word of God, is a living, divine power, and develops in a 
mysterious way, without human aid, and gradually. But man can 
do much in the way of hindering. 

28. "First the blade." "This parable conveys a warning 
against that erroneous view of religion, which looks for sudden 
bursts and violent changes in the spiritual life of men ; and it teaches 
that the growth of genuine piety is gradual and almost invisible, like 
the course of vegetation in the natural world " ( Wordsworth). The 
process of development, in the Kingdom of grace, is . . . slow, gra- 
dual, and progressive : hence in knowledge, holiness, humility, and 
all the graces of the Christian life, there are many degrees (Rom. 15 : 
1; Eph. 4: 13). [Lisco.) 

The parable may not only refer a) to the growth of the Kingdom 
in the heart of each individual, but also b) to the outward growth of 
the Church in the world. 

29. " He putteth forth the sickle." As the husbandman, 
when the fruit is ripe, puts forth the sickle, so likewise, when the be- 
liever is ripe for glory, God sends forth the sickle, to gather him 
to the heavenly garner. 



27. 1. What is meant by the seed? 2. On what does its growth de- 
pend?— 28. 1. What is the law of the growth of divine life in us? 
2. To what does this parable refer? — 29. 1. When does God send 
forth the sickle ? 

117 



The Parable of ST. MARK, IV. the Mustard Seed. 

30 T And he said, n Whereunto shall we liken the 
kingdom of God? or with what comparison shall we 
compare it ? 

31 It is like a grain of mnstard seed, which, when it 
is sown in the earth, is less than all the seeds that be in 
the earth : 

32 But when it is sown, it groweth up, and becometh 
greater than all the herbs, and shooteth out great branches ; 
so that the fowls of the air may lodge under the shadow 
of it. 

33 Tf °And with many such parables spake he the 
word unto them, as they were able to hear it. 

34 But without a parable spake he not unto them : 
and when they were alone, he expounded all things to 
his disciples. 

35 If And the same day, when the even was come, he 
saith unto them, Let us pass over unto the other side. 

"Acts 2. 41. and 4. 4. and 5. 14. and 19. 20. 
o John 16. 12. 



30-32.— The Parable of the Mustard Seed. 

St. Matt. 13 : 31, 32. St. Luke 13 : 18, 19. 

31. " Less than all the seeds." Not absolutely so, for 
there are smaller seeds known to modern botanists, but the seed of- 
the mustard tree was smaller than all the seeds the Jews were ac- 
customed to sow in their fields. 

32. "Greater than all the herbs." Our Saviour teaches 
his disciples that his kingdom would be glorious, despite its small 
and seemingly weak beginning. 

" No word is more despised than the gospel, and yet there is none 
more powerful; for it makes those righteous who believe in it; 
law and works cannot do so " {Luther). 

This parable illustrates the progressive development of Christ's 
kingdom a) in the heart of the believer, and b) upon earth, a) in its 
small beginning ; /3) in its gradual progress ; and y) in its great 
and glorious issue. . 

31. 1. What is meant by less than all the seeds ? — 32. 1. What truth 
does our Saviour wish to teach ? 2. What does Luther say of the 
power of the Gospel ? 3. What does this parable illustrate ? 

118 



Autumn, S. MARK, IV. A. D. 28. 

30 And he said, How shall we liken the kingdom of 

31 God ? or in what parable shall we set it forth ? l It is 
like a grain of mustard seed, which, when it is sown 
upon the earth, though it be • less than all the seeds 

32 that are upon the earth, yet when it is sown, groweth 
up, and becometh greater than all the herbs, and put- 
teth out great branches ; so that the birds of the heaven 
can lodge under the shadow thereof. 

33 And with many such parables spake he the word 

34 unto them, as they were able to hear it : and without a 
parable spake he not unto them : but privately to his 
own disciples he expounded all things. 

35 And on that day, when even was come, he saith 

1 Gr. As unto. 

33, 34, — Christ speaks other Parables, 

St. Matt. 13 : 34, 35. 

33. "Many such parables." St. Matthew (13: 24-52) gives 
us six additional ones. From Matthew's account (13 : 34), we 
learn that after Christ had finished his explanations to his disciples 
(Mark 4: 10), he again taught the people, and spoke to them the 
parables of the wheat and tares, the mustard seed, and the leaven. 
Then dismissing the multitude, he comes to Capernaum, " into the 
house' 1 ' 1 (Matt. 13: 36), where his disciples come and ask him " to 
explain the parable of the tares of the field.'''' It was at this time 
that he spoke the parables of the hidden treasure, of the pearl of 
great price, of the draw-net, and of the householder. (See Harmony, 
Section 60). 

34. "He expounded." St. Mark here refers to the events 
that took place in that house in Capernaum, where the disciples 
were gathered. 

35-41.— The Stilling of the Tempest, 

St. Matt. 8 : 18, 23-27. St. Luke 8 : 22-25. 

Time. Autumn, a. d. 28. The same day, on which our Lord had 
spoken so many parables. 

33. 1. How many parables did Christ speak on this occasion? 2. 
What evangelist gives the fullest list? — 34. 1. Where did Christ ex- 
pound the parable of the tares? 

119 



The Stilling of ST. MARK, IV. the Tempest. 

36 And when they had sent away the multitude, they 
took him even as he was in the ship. And there were 
also with him other little ships. 

37 And there arose a great storm of wind, and the 
waves beat into the ship, so that it was now full. 

38 And he was in the hinder part of the ship, asleep 
on a pillow : and they awake him, and say unto him, 
Master, carest thou not that we perish ? 

39 And he arose, and rebuked the wind, and said unto 
the sea, Peace, be still. And the wind ceased, and there 
was a great calm. 

40 And he said unto them, Why are ye so fearful ? 
how is it that ye have no faith ? 

41 And they feared exceedingly, and said one to an- 

Place. " When even was come," having left the house in Caper- 
naum, he goes down to the shore of the Sea of Galilee, and gives 
the order to " go over unto the other side." The disciples having 
sent away the multitude take him " even as he was, in the boat." 

37. "A great storm of wind." One of those sudden and 
violent tempests to which the Sea of Galilee is exposed, lying as it 
does 600 feet lower than the ocean and surrounded by profound 
ravines and wild gorges, which act like gigantic funnels to draw 
down the cold winds from the mountains. Thomson in The Land 
and the Book and Macgregor in The Hob Roy on the Jordan give 
vivid descriptions of storms to which they were exposed. 

38. "Asleep." They had taken him u even as he was, in the 
boat" without giving him time to rest or to refresh himself from his 
exhausting labors. 

Jesus sleeps, a proof of his a) true humanity, and of his b) sinless- 
ness. The spotless Lamb of God sleeps in the midst of the storm, 
but the disciples quake with fear. He permitted the storm to arise, 
and he slept, to try the faith of his disciples ; and in commanding 
the wind and waves to be still, he gave proof of his Divinity. Jonah 
sleeps with a hardened conscience, and by his presence brings the 
danger. Christ sleeps from a divine peace and with a pure con- 
science, and his presence brings safety. 

35. 1. Give the time and describe the circumstances of this miracle ? 

37. 1. Why is the Sea of Galilee exposed to such sudden storms ? 

38. 1. What important doctrinal truths do we learn from the fact 
that Jesus slept in the midst of the storm? 2. Why did Christ sleep ? 
3. What difference between Christ' sand Jonah's sleep? 

120 



Autumn, S. MARK, IV. A. D. 28. 

38 unto them, Let us go over unto the other side. And 
leaving the multitude, they take him with them, even 
as he was, in the boat. And other boats were with 

37 him. And there ariseth a great storm of wind, and 
the waves beat into the boat, insomuch that the boat 

38 was now filling. And he himself was in the stern, 
asleep on the cushion : and they awake him, and say 
unto him, l Master, carest thou not that we perish ? 

39 And he awoke, and rebuked the wind, and said unto 
the sea, Peace, be still. And the wind ceased, and there 

40 was a great calm. And he said unto them, Why are 

41 ye fearful ? have ye not yet faith ? And they feared 

1 Or, Teacher. 

" Carest thou not that we perish ?" They were greatly 
alarmed, but their alarm was no excuse for their impatience, and 
want of faith. St. Mark alone records this cry, which exhibits their 
deepest despair ; the other Evangelists record other exclamations 
made at the same time. 

39. " Peace, be still." St. Mark alone gives the words with 
which he rebuked the sea. " We may believe that Satan had been 
ruling in the storm " (Bengel). On be still see notes on Mark 1 : 25. 

"A great calm." "This is ever true in the greatest perils of 
the vessel of Christ's Church. In the storms which rage around us, 
he sometimes seems to be asleep j but he is trying our faith, and in 
his own due time he will arise and rebuke the winds and the waves 
and there will be a great calm " ( Wordsworth). Jesus can create 
" perfect peace " within the mind, though storms of trial rage without. 

40. "Faith." Christ rebukes the weakness and helplessness 
of their faith. Good reasons had already been given them to be- 
lieve on Christ, and yet they had such "little faith" (Matt. 8 : 26). 
Where there is a want of faith, there courage must fail. 

41. "They feared exceedingly." No longer the dangers 
of the storm, but they were filled with awe at the presence of one 
whom the winds and the sea obeyed. 

4. With what cry did they awake Christ? 5. According to Matthew, 
what did some say? 6. What according to Luke? — 39. 1. Who ruled 
this storm ? 2. How does Christ try our faith ? 3. When will there 
be peace in our soul? — 40. 1. Why were the disciples rebuked for their 
want of faith? 2. When do we show weakness of faith? — 41. 1. Why 
were they now afraid ? 

121 



The Healing of the ST. MARK, V. Gerasene Demoniacs. 

other, What manner of man is this, that even the wind 
and the sea obey him ? 



CHAPTER Y. 

AND they came over unto the other side of the sea, into 
the country of the Gadarenes. 

2 And when he was come out of the ship, immediately 
there met him out of the tombs a man with an unclean 
spirit. 

3 Who had his dwelling among the tombs ; and no man 
could bind him, no, not with chains : 

4 Because that he had been often bound with fetters 
and chains, and the chains had been plucked asunder by 

This miracle may be applied in a spiritual way. This ship is the 
Church ; — the sea represents this world ; the winds and waves are 
the trials and persecutions which beset the Church and the individual 
believer; — Christ is in the midst of his Church (Ps. 46 : 5 ; Matt. 
28 : 20), and therefore she need fear no danger from the powers of 
this world, for Christ is mighty to save them that call upon him, and 
his promise stands steadfast (Matt. 16: 18). 



CHAPTER V. 
1-20,— The Mealing of the Gerasene Demoniacs. 

St. Matt. 8 : 28-34. St. Luke 8 : 26-39. 

Time. Autumn, a. d. 28. It was during the night that the tem- 
pest had overtaken them, and it must have been the next morning 
when they landed on the eastern shore of the sea. 

Place. The place is uncertain. The three Gospels which record 
this miracle vary in their readings between Gergesenes, Gadarenes, 
and Gerasenes. 

1 ) Gerasa. This was a celebrated city on the eastern borders of 
Peraea. It lay amid the mountains of Gilead, twenty miles east of 
the Jordan, and this Gerasa, therefore, could not possibly have been 

2. How may we apply this miracle? Chap. V. 1. 1. Give time of 
miracle. 2. Give an account of Gerasa ? 

122 



Autumn, S. MARK, V. A. D. 28. 

exceedingly, and said one to another, Who then is this, 
that even the wind and the sea obey him ? 

5 And they came to the other side of the sea, into the 

2 country of the Gerasenes. And when he was come 
out of the boat, straightway there met him out of the 

3 tombs a man with an unclean spirit, who had his 
dwelling in the tombs : and no man could any more 

4 bind him, no, not with a chain ; because that he had 
been often bound with fetters and chains, and the 

the city where Christ performed his miracle, as it lay too far from the 
Sea of Galilee. 

2) Gadara. A strongly fortified city, and, in the time of Christ, 
the capital of Peraea. But this city could not have been the scene 
of Christ's miracle, for it lay ten miles inland from the Sea of Gali- 
lee, and was not easy of access. According to the narrative of the 
three Evangelists, the scene of the miracle was near the shore, and 
occurred immediately after the landing of Christ (Mark 5 : 2). 

3) Gcrgesa. Origen says a city called Gergesa anciently stood 
on the eastern shore of Galilee, and that beside it was shewn the 
precipice down which the swine rushed. The place is also men- 
tioned by Eusebius and Jerome. Thomson (in his Land and Book) 
reports his finding a heap of ruins on the eastern shore of the Sea of 
Galilee, known among the natives as Kerza or Gersa. The Gerasa 
of St. Mark and St. Luke, the Gergesa of Origen, and the modern 
Kerza are one and the same. Gerasenes and Gergesenes are just 
two different ways of pronouncing one name. 

2. "Out OI the tombs." These were either recesses hewn 
into the rocks, or else natural caves. These rock-tombs in the East 
even now often afford shelter to robbers and outcasts. There were 
no asylums for the insane in those days ; so they frequented the 
places of the dead, and slept in empty tombs. 

"A man with an unclean spirit." St. Matthew mentions 
two, St. Mark and St. Luke speak only of one. There is no- 
thing strange or difficult in this. St. Mark and St. Luke refer to the 
best known, the most conspicuous, and the spokesman (see notes on 
Mark 1 : 23). 

3. Of Gadara ? 4. Of Gergesa ? 5. Near what place was this miracle 
performed ?— 2. 1. Describe the tombs of the East? 2. Why did the 
insane inhabit the tombs? 3. What was the cause of this man's in- 
sanity ? 

123 



The Healing of the ST. MARK, V. Gerasene Demoniacs. 

hira, and the fetters broken in pieces : neither could any 
man tame him. 

5 And always, night and day, he was in the mountains, 
and in the tombs, crying, and cutting himself with stones. 

6 But when he saw Jesus afar off, he ran and wor- 
shipped him, 

7 And cried with a loud voice, and said, What have I 
to do with thee, Jesus, thou Son of the most high God ? 
I adjure thee by God, that thou torment me not. 

8 For he said unto him, Come out of the man, thou 
unclean spirit. 

9 And he asked him, What is thy name ? And he 
answered, saying, My name is Legion : for we are many. 

10 And he besought him much that he would not 
send them away out of the country. 

11 Now there was there nigh unto the mountains a 
great herd of swine feeding. 

5. " Cutting himself with stones." The description given 
in these verses is a terrible picture of the frightful condition in which 
this demoniac was, who, with unearthly yells, made the way impas- 
sable for travelers (Matt. 8 : 28 ; Luke 8 : 27). 

6. ""Worshipped him." The evil spirits were compelled to 
acknowledge Christ. Their worship was not in reverence, but in 
fear ; it was a knowledge of God, without love ; an acknowledgment 
of Christ, with an inward hatred of his holiness. (See notes on Mark 
1 : 24). 

7. " I adjure thee." The evil spirit in his struggle utters this 
last cry of wrath and hatred. " Nothing is more common than 
swearing by Glod on the part of the ungodly, the infidel, and even 
the atheistic " (Morison). 

" Torment me not." The demon so possessed the man that 
his actions and words were those of the demon. "It is torment to 
demons to have no body either of man or beast to possess, in their 
desire to quench their own consuming fire " (Bengel). Matthew 
adds " before the time." The demon may have thought that at this 
first coming of Christ the punishment would already be visited upon 

5. 1. Describe this man's terrible condition? — 6. 1. What was the 
nature of the worship of these demons? — 7. 1. Repeat the second com- 
mandment ? 2. What is meant by this commandment ? 3. What is the 
torment which will be inflicted on evil spirits and the wicked ? 

124 



Autumn, S. MARK, V. A. D. 28. 

chains had been rent asunder by him, and the fetters 
broken in pieces : and no man had strength to tame 

5 him. And always, night and day, in the tombs and 
in the mountains, he was crying out, and cutting him- 

6 self with stones. And when he saw Jesus from afar, 

7 he ran and worshipped him ; and crying out with a 
loud voice, he saith, What have I to do with thee, 
Jesus, thou Son of the Most High God? I adjure thee 

8 by God, torment me not. For he said unto him, 

9 Come forth, thou unclean spirit, out of the man. And 
he asked him, What is thy name ? And he saith unto 

10 him, My name is Legion ; for we are many. And he 
besought him much that he would not send them 

11 away out of the country. Now there was there on the 

them, winch awaits them at his Second Coming to Judgment (Matt. 
25:41). 

9. " What is thy name ?" Christ did not ask this question 
for his own information, but seeing as he did into the spirit world, 
he saw this was a peculiar case, and he wished to unfold to the view 
of his disciples and the other spectators the reality and greatness of 
this miracle, — for this one man had become like a camp or barrack 
of a host of demons. (After Morison and Wordsworth.) 

" Legion." The "legion" was a division of the Roman army- 
consisting of about 6,000 men. The name implies that not only one 
evil spirit, but a vast company of evil spirits, had taken possession 
of this miserable man. Out of Mary Magdalene Christ cast seven 
demons (Mark 16 : 9). 

10. "Besought him." The demons made three requests of 
Christ: a) not " to torment " them " before the time" that is, before 
the day of judgment (Matt. 8 : 29 ; 25 : 41) ; b) " not to send them 
away out of the country" St. Luke adds more definitely, not to 
" command them to depart into the abyss " (Luke 8 : 31) ; c) to give 
them leave to enter into the swine. 

11. " A great herd of swine." St. Mark tells us, about 
two thousand. These animals were unclean to the Jews (Lev. 11 : 
7), and these Gerasenes had no right to possess them. 

9. 1. Why did Christ ask this question? 2. What is a legion? 
8. Why is this name given to the evil spirits? — 10. 1. What three 
requests did the demons make of Christ? — 11. 1. Why did these 
people have no right to keep swine? 

125 



The Healing of the ST. MARK, V. Gerasene Demoniacs. 



12 And all the devils besought him, saying, Send us 
into the swine, that we may enter into them. 

13 And forthwith Jesus gave them leave. And the 
unclean spirits went out, and entered into the swine : and 
the herd ran violently down a steep place into the sea, 
(they were about two thousand ;) and were choked in the 
sea. 

14 And they that feol the swine fled, and told it in the 
city, and in the country. And they went out to see what 
it was that was done. 

15 And they come to Jesus, and see him that was 
possessed with the devil, and had the legion, sitting, and 
clothed, and in his right mind : and they were afraid. 

16 And they that saw it told them how it befell to 
him that was possessed with the devil, and also concern- 
ing the swine. 

17 And a they began to pray him to depart out of their 
coasts. 

18 And when he was come into the ship, he that had 
been possessed with the devil prayed him that he might 
be with him. 

19 Howbeit Jesus suffered him not, but saith unto him, 

a Acts 16. 39. 



13. "Rushed down the steep into the sea." At the 

modern Kerza, the ancient Gergesa or Geresa, there is a narrow 
belt of beach, and " the bluff behind is so steep, and the shore so 
narrow, that a herd of swine, rushing frantically down, must cer- 
tainly have been overwhelmed in the sea before they could recover 
themselves " (Tristram's Land of Israel). 

14. " They that fed them fled, and told it." No doubt 
to all they met, but especially to the owners of the swine. 

15. " Clothed." St. Luke tells us that before this healing this 
demoniac "for a long time had worn no clothes" (Luke 8 : 27). 
From the narrative, we infer, that the disciples supplied him with a 
few garments. 

13. 1. Describe the circumstances attending the rushing of the swine 
down into the sea ? — 14. 1. Whither did those who fed the swine flee ? 

126 



Autumn, S. MARK, V. A. D. 28. 

12 mountain side a great herd of swine feeding. And 
they besought him, saying, Send us into the swine, that 

13 we may enter into them. And he gave them leave. 
And the unclean spirits came out, and entered into the 
swine : and the herd rushed down the steep into the 
sea, in number about two thousand ; and they were 

14 choked in the sea. And they that fed them fled, and 
told it in the city, and in the country. And they 

15 came to see what it was that had come to pass. And 
they come to Jesus, and behold x him that was possessed 
with devils sitting, clothed and in his right mind, even 

16 him that had the legion ; and they were afraid. And 
they that saw it declared unto them how it befell 1 him 
that was possessed with devils, and concerning the 

17 swine. And they began to beseech him to depart from 

18 their borders. And as he was entering into the boat, 
he that had been possessed w^ith 2 devils besought him 

19 that he might be with him. And he suffered him not, 
but saith unto him, Go to thy house unto thy friends, 

1 Or, the demoniac. a Gr. demons. 

17. " Beg-an to beseech him to depart." They fear the 
loss of worldly possessions, and so lose the heavenly. They care 
more for their wretched swine than for the Saviour of the world. 
The Samaritans of Sychar besought Jesus to tarry with them (John 
4: 40). They chose life; the Gerasenes refused it. And Christ 
granted both requests. His blessings are for those alone who desire 
them. 

18. " That he might be with them." He may have been 
afraid that the demons might return, and so wished to be near his 
deliverer, or, more probably, in his gratitude and love he wished to 
serve Christ. No doubt, too, he felt ashamed at the behaviour of 
his countrymen. " The cross had weaned this man from his friends ; 
the power of Jesus had taken hold of him " (Bengel). 

19. " Suffered him not." Christ sometimes has work 
enough for us to do at home. 

17. 1. Why did these Gerasenes beseech Christ to depart ? — 18. 1. 
What was the healed demoniac's request? 2. Why did he make it? — 
19. 1. Why did not Christ grant his request? 

127 



The Raising of the ST. MARK, V. Daughter of Jairus. 

Go home to thy friends, and tell them how great things 
the Lord hath done for thee, and hath had compassion 
on thee. 

20 And he departed, and began to publish in Decapolis 
how great things Jesus had done for him : and all men 
did marvel. 

21 If b And when Jesus was passed over again by ship 
unto the other side, much people gathered unto him : 
and he was nigh unto the sea. 

22 And, behold, there cometh one of the rulers of the 
synagogue, Jairus by name ; and when he saw him, he 
fell at his feet, 

23 And besought him greatly, saying, My little 
daughter lieth at the point of death : I pray thee, come 

* Matt. 9. 1. 

" Thy friends." " This shows what our duty is to our rela- 
tives " (Bengel). 

The telling should begin in the family circle, and thence spread 
to others. 

" The Lord." The Saviour would call the man's attention to 
the Divine source of his miraculous cure. What had been done to 
the man, was for his good. There was a spiritual as well as a 
bodily blessing. 

20. "To publish." "So they were not left without witness 
of the glory of God 5 even though Jesus, at their request, departed 
immediately" {Bengel). 

" Decapolis." That is " Ten cities. 1 '' This was the name of 
a district, lying for the most part east of the Jordan, and east and 
south-east of the Sea of Galilee, in which ten cities were situated. 
The word Decapolis only occurs three times in the Bible, a) Matt. 
4: 25 ; b) here ; and c) Mark 7 : 31. 

21-43.— Hie Miracles of the Mealing of the Woman 

with an issue of Mood, and the Maising of 

the Daughter of Jairus. 

St. Matt. 9 : 18-26. St. Luke 8 : 40-56. 

Time. Autumn, a. d. 28. Place. Capernaum. 

2. What lesson do we learn from this ? 3. What did he command 
him to do ? — 20. 1. Where was Decapolis? 

128 



Autumn, S. MARK, V. A. D. 28. 

and tell them how great things the Lord hath done for 

20 thee, and how he had mercy on thee. And he went 
his way, and began to publish in Decapolis how great 
things Jesus had done for him : and all men did 
marvel. 

21 And when Jesus had crossed over again in the boat 
unto the other side, a great multitude was gathered 

22 unto him : and he was by the sea. And there cometh 
one of the rulers of the synagogue, Jairus by name ; 

23 and seeing him, he falleth at his feet, and beseecheth 
him much, saying, My little daughter is at the point 

According to St. Matthew, Jairus came to Jesus, while he was 
discoursing about " fasting." (See notes on Mark 2 : 18. For order 
of events see Harmony, Sections 40 and 63). 

The true solution, as far as can be determined, is, that Christ re- 
peated his discourse on fasting, after crossing the sea from the 
country of the Gerasenes, to the " great multitude . . gathered unto 
him" as " he was by the sea" (Mark 5 : 21), and u while he spake 
these things unto them" (Matt. 9: 18), " there cometh one of the 
rulers of the synagogue, Jairus by name 1 ' 1 (Mark 5 : 22). 

21. " Unto the other side." The western side of the Sea 
of Galilee, at or near Capernaum. 

"Was gathered." Probably they had seen his boat ap- 
proaching, and so collected on the shore. St. Luke says, " the mul- 
titude welcomed him ; for they were all waiting forhimJ' 

22. "One of the rulers of the synagogue." These 
rulers were persons of some distinction, and had the chief manage- 
ment of the synagogues in their respective places. It was their 
duty to regulate the services and to call upon qualified persons to 
address the assembled congregation. Some synagogues like this in 
Capernaum had several rulers (Acts 13 : 15). 

"Ja-i-rus." It is not often that we learn the names of those 
who were objects of Christ's miraculous cures. At the time of the 
writing of Mark's Gospel, Jairus or his daughter, may still have been 
living in Capernaum. 

23. " At the point of death." St. Luke tells us, she was 
" an only daughter." " It was great faith in Jairus to leave his 
dying child " (Bengel). 

21. 1 What two miracles recorded in this section ? 2. Give time and 
place? — 22. 1. What was the duty of & ruler of the synagogue? 2. 
Describe the circumstances of the miracle ? 
9 129 



The Healing of ST. MARK, V. the Woman. 

and lay thy hands on her, that she may be healed • and 
she shall live. 

24 And Jesus went with him ; and much people fol- 
lowed him, and thronged him. 

25 And a certain woman, c which had an issue of blood 
twelve years, 

26 And had suffered many things of many physicians, 
and had spent all that she had, and was nothing bettered, 
but rather grew worse, 

27 When she had heard of Jesus, came in the press 
behind, and touched his garment. 

28 For she said, If I may touch but his clothes, I 
shall be whole. 

29 And straightway the fountain of her blood was 
dried up ; and she felt in her body that she was healed 
of that plague. 

30 And Jesus, immediately knowing in himself that 
d virtue had gone out of him, turned him about in the 
press, and said, Who touched my clothes ? 

31 And his disciples said unto him, Thou seest the mul- 
titude thronging thee, and sayest thou, Who touched me ? 

o Lev. 15. 25. d Luke 6. 19. 

24. " He went with him." Towards Capernaum, to the 
ruler's house, for Christ was pleased with his faith and sympathized 
with his sorrow. 

"A great multitude followed." To see the miracle which 
they believed our Lord would perform. 

25. "A woman .... came in the crowd behind." 
This happened on the way to the ruler's house. This woman not 
only suffered much from her disease, but also much from the methods 
of cure which these " many physicians " used. She had sought the 
best medical treatment, and u had spent all that she had." 

27. "Having heard the things concerning' Jesus." 
The miracles which he had performed, and the gracious words which 
he had spoken. 

24. 1. Why was Christ so ready to go with him ? — 25. 1. What 
happened on the way ? — 27. 1. How was she led to seek Jesus ? 

130 



Autumn, S. MARK, V. A. D. 28. 

of death : I pray thee, that thou come and lay thy 
hands on her, that she may be l made whole, and live. 

24 And he went with him ; and a great multitude fol- 
lowed him, and they thronged him. 

25 And a woman, which had an issue of blood twelve 

26 years, and had suffered many things of many physi- 
cians, and had spent all that she had, and was nothing 

27 bettered, but rather grew worse, having heard the things 
concerning Jesus, came in the crowd behind, and 

28 touched his garment. For she said, If I touch but 

29 his garments, I shall be x made whole. And straight- 
way the fountain of her blood was dried up ; and she 
felt in her body that she was healed of her 2 plague. 

30 And straightway Jesus, perceiving in himself that the 
power proceeding from him had gone forth, turned him 
about in the crowd, and said, Who touched my gar- 

31 ments? And his disciples said unto him, Thou seest 
the multitude thronging thee, and sayest thou, Who 

1 Or, saved. 2 Gr, scourge. 
■ i ' i ' — «»■- ■ 

" Touched his garment." St. Matthew and St. Luke are 
more minute in their statement ; according to them it was " the bor- 
der of his garment." This border, probably, was " the fringe " with 
a riband of blue, which the Jews were commanded to wear (Num. 
15 i 38). It was a touch of faith. "It is marvelously profitable to 
do simply and implicitly what the spirit of faith and love teaches " 
(Bengel). 

28. " Touch but his garments." Her faith was so strong 
that she thought she would be healed, if she could touch but his 
garments, yet it may have been imperfect and have bordered on 
superstition. 

30. ""Who touched my garments?" Christ indeed 
knew, but it was his wish that the multitude should be witnesses of 
the miracle, and he likewise desired to speak words of encourage- 
ment and comfort to the woman. 

31. "Thronging thee." "The crowd throngs him; one 

2. What is meant by "the border of his garment?" — 28. 1. Whatevi- 
dence did this woman give of her strong faith ? 2. What evidence can 
we give ?— 30. 1. Why did Christ ask this question ? — 31. 1 • What prac- 
tical distinction can be drawn between thronging and touching Christ? 

131 



The Healing of ST. MARK, V. the Woman. 

32 And he looked round about to see her that had 
done this thing. 

33 But the woman fearing and trembling, knowing 
what was done in her, came and fell down before him, 
and told him all the truth. 

34 And he said unto her, Daughter, e thy faith hath 
made thee whole ; go in peace, and be whole of thy plague. 

35 While he yet spake, there came from the ruler 
of the synagogue's house certain which said, Thy daughter 
is dead : why troublest thou the Master any further ? 

36 As soon as Jesus heard the word that was spoken, 
he saith unto the ruler of the synagogue, Be not afraid, 
only believe. 

37 And he suffered no man to follow him, save Peter, 
and James, and John the brother of James. 

38 And he cometh to the house of the ruler of the 
synagogue, and seeth the tumult, and them that wept and 
wailed greatly. 

39 And when he was come in, he saith unto them, 
Why make ye this ado, and weep ? the damsel is not 
dead, but f sleepeth. 

• ch. 10. 52. Acts 14. 9. 'John 11. 11. 

faithful woman touches him A solemn warning to all who 

crowd on Christ ; who use his name lightly and profanely ; who 
make familiar addresses to him in (so called) religious hymns ; who 
treat with carelessness and irreverence his Day, his House, his Sac- 
raments, his Ministers ; or who read his Holy Scriptures in a carping 
spirit, handling them as a common book. Although such as these 
may crowd upon Christ in his Word, with a pressure of earthly labor 
and learning, they never touch him " ( Wordsworth). 

33. " Fearing 1 and trembling." a) Partly because she 
shrank from the gaze of the crowd, and b) partly because she touched 
Christ contrary to the Mosaic Law and gained his aid, as it were, by 
stealth. She felt now as if she ought to have approached him openly. 

34. " Daughter." But Christ does not reprove her. He re- 
cognizes, approves and confirms her faith. 

33. 1. Why did she fear? — 34. 1. How does Christ comfort her? 

132 



S. MARK, V. A. J). 28. 



32 touched me ? And he looked round about to see her 

33 that had done this thing. But the woman fearing and 
trembling, knowing what had been done to her, came 
and fell down before him, and told him all the truth. 

34 And he said unto her, Daughter, thy faith hath huade 
thee whole ; go in peace, and be whole of thy 2 plague. 

35 While he yet spake, they come from the ruler of the 
synagogue's house, saying, Thy daughter is dead : why 

36 troublest thou the 3 Master any further ? But Jesus, 
4 not heeding the word spoken, saith unto the ruler of 

37 the synagogue, Fear not, only believe. And he suf- 
fered no man to follow with him, save Peter, and 

38 James, and John the brother of James. And they 
come to the house of the ruler of the synagogue ; and 
he beholdeth a tumult, and many weeping and wailing 

39 greatly. And when he was entered in, he saith unto 
them, Why make ye a tumult, and weep ? the child is 

1 Or, saved thee. 2 Gr. scourge. 3 Or, Teacher. 4 Or, overhearing. * 

35. "While he yet spake." This delay and conversation 
with the woman, must at first have been very trying to the ruler, but 
the blessed result was a lesson in faith to him. 

36. (l Pear not, only believe." Be not afraid for the re- 
sult. Have faith in me, — this is all I ask. 

37. "Save Peter, and James, and John." These three 
disciples were especially favored by Christ on two other occasions. 
(See notes on Mark 3 : 16). 

" The brother of James." When Mark wrote his Gospel, 
the memory of the martyrdom of James the son of Zebedee was still 
so fresh, as to make him better known even than John (After Ben- 
gel). (See notes on Mark 3 : 17). 

38. "He beholdeth a tumult." This tumult was oc- 
casioned by the flute-players and hired mourners, whose business it 
was to make loud lamentations at funerals. This is still the custom 
in the East. " There are in every city, and community, women ex- 
ceedingly cunning in this business. They are always sent for, and 

35. 1. What effect did this miracle have on Jairus ? — 36. 1. TTow 
did Christ encourage him ? —37. 1. On what other occasions were these 
three disciples especially favored ? 2. Why is John called the brother 
of James ?— 38. 1. What was the cause of the tumult ? 

133 



The Raising of the ST. MARK, VI. Daughter of J aims. 

40 And they laughed him to scorn. g But when he 
had put them all out, he taketh the father and the mother 
of the damsel, and them that were with him, and enter- 
eth in where the damsel was lying. 

41 And he took the damsel by the hand, and said unto 
her, Talitha cumi ; which is, being interpreted, Damsel, 
I say unto thee, arise. 

42 And straightway the damsel arose, and walked ; 
for she was of the age of twelve years. And they were 
astonished with a great astonishment. 

43 And b he charged them straitly that no man should 
know it ; and commanded that something should be given 
her to eat. 



A 



CHAPTER VI. 
OT) he went out from thence, and came into his own 
country ; and his disciples follow him. 
2 And when the sabbath day was come, he began to 

e Acts 9. 40. * Matt. 8. 4. and 9. 30. and 12. 16. and 17. 9. ch. 3. 12. Luke 5. 14. 

kept in readiness. When a fresh company of sympathizers comes in, 
these women ' make haste ' to take up a wailing, that the newly 
come may the more easily unite their tears with the mourners " 
(Thomson's " The Land and the Book"). 

This mourning to order is alas too common at the present day in 
certain communities. 

40. " They laughed bim to scorn." " The very fact of 
this ridicule proves the truth of the girl's death, and of the miracle 
wrought" (Bengel). 

41, " Talitha cumi." These words are Aramaic, just such 
as the little girl had been accustomed to hear and to speak. It was 
her mother-tongue, as well as Christ's. "Peter, from whose dicta- 
tion Mark is said to have written (this Gospel , remembered the very 
words our Lord used " (Bengel). 

43. "No man should know this." He knew that the 
surging crowd outside would soon know, and blaze it abroad, — but 

40. 1. What does their scorn prove ? — 41. 1. What do these words 
mean? — 43. 1. What proof was given that the child was restored to 
perfect health ? 

134 



S. MARK, VI. A. D. 28. 



40 not dead, but sleepeth. And they laughed him to 
scoru. But he, having put them all forth, taketh the 
father of the child and her mother and them that 
were with him, and goeth in where the child was. 

41 And taking the child by the hand, he saith unto her, 
Talitha cumi ; which is, being interpreted, Damsel, I 

42 say unto thee, Arise. And straightway the damsel 
rose up, and walked ; for she was twelve years old. 
And they were amazed straightway with great amaze- 

43 ment. And he charged them much that no man should 
know this : and he commanded that something should 
be given her to eat. 

6 And he went out from thence; and he cometh into 
2 his own country ; and his disciples follow him. And 

he wished that the parents of the child as far as possible, should not 
trumpet abroad what had been done. 

"To eat." To strengthen her, and to show that she was re- 
stored to perfect health, — a most convincing proof of the miracle. 
Christ does not only revive the soul dead in sin, and restore it to 
neAvness of life, but also cares for its support and sustenance by sup- 
plying the necessary spiritual food. 



CHAPTER VI. 

1-6. — Clirist teaches at Nazareth, and is rejected a 
second time. 

St. Matt. 13 : 53-58. 

Time. Probably two or three days after the raising of the daugh- 
ter of Jairus. According to St. Matthew, as Christ left Capernaum, 
he healed the blind men and a demoniac (Matt. 9 : 27-34). St. 
Mark omits all reference to these miracles and simply states that 
" he went out from thence ; and he cometh into his own country" 
that is, the neighborhood of Nazareth. 

2. In what way does Christ now nourish and sustain us ? 
Chap. VI. — 1. 1. What miracles did Christ perform at this time 
which are not recorded by Mark ? 2. Whither did Christ go ? 

135 



Christ teaches ST. MARK, VI. at Nazareth. 

teach in the synagogue : and many hearing him were as- 
tonished, saying, a From whence hath this man these 
things ? and what wisdom is this which is given unto 
him, that even such mighty works are wrought by his 
hands ? 

3 Is not this the carpenter, the son of Mary, b the 

* John 6. 42. * See Matt. 12. 46. Gal. 1. 19. 



2. "In the synagogue." According to his custom. See 
notes on Mark 1 : 21, 22. 

" These thing's." The wonderful words which Christ was 
uttering. They had known Christ from his childhood, and knew 
what advantages he had, and so in their amazement they ask three 
questions, concerning the origin a) of the wonderful words which 
they heard, b) of the wisdom which he manifested, and c) of the 
wonderful works of which they had heard. 

"What is the wisdom?" "Strange blindness in these 
Nazarenes ! They wonder how Wisdom itself has wisdom, and how 
Power itself has power" {Jerome quoted by Wordsworth). 

"Mighty works." Four words are employed in the New 
Testament to denote, from different points of view, the miracles per- 
formed by Christ and his Apostles. 

1) Wonders (terata). The works of Christ so astonished men, so 
startled them from their customary modes of thinking, that they 
created " wonder" (in Latin miraculum, German Wunder) in their 
minds. This word, wonder, which refers to the astonishment pro- 
duced upon the beholders is transferred to the supernatural work 
itself. The miracles of Christ were wonders, but this name is never 
applied to them but in connection with some other name. They are 
styled " mighty works and wonders and signs " (Acts 2 : 22), " signs 
and wonders" (John 4: 48), or " signs " alone (John 2: 11), or 
" mighty works " alone (Luke 10 : 13), but never " wonders" alone. 

2) Signs (semeia). That is, the works of Christ were tokens of 
the near presence and working of God. They were signs and 
pledges of something beyond themselves. 

3) Mighty works or powers (dynamels). That is, of God. As 
in the term l wonder,' the effect produced on the beholder is trans- 

2. 1. Why did he go to the synagogue ? 2. Why were the people as- 
tonished ? 3. What questions did they ask ? 4. How many words are 
employed in the New Testament to designate miracles ? 5. Why called 
wonders ? 6. What peculiar usage of this term ? 7. Why called signs ? 

136 



Autumn, S. MARK, VI. A. D. 28. 

when the sabbath was come, he began to teach in the 
synagogue : and 1 many hearing him were astonished, 
saying, Whence hath this man these things? and, 
What is the wisdom that is given unto this man, and 
what mean such 2 mighty works wrought by his hands? 
3 Is not this the carpenter, the son of Mary, and brother 

1 Some ancient authorities insert the. - Gr. powers. 



ferred and gives a name to the cause, the miracle itself -so here the 
cause of the miracle, the power of God, gives its name to the 
miracle. 

These three terms refer to different aspects of the same miracle. 
The healing of the paralytic (Mark 2 : 1-12) was a wonder, for they 
who beheld it " were all amazed-" it was & power, for the man at 
Christ's word " arose, and straightway took up the bed, and went 
forth before them all ;" it was a sign, for it gave them a token that 
one greater than men deemed was among them, — it was the sign 
and seal, the miracle being wrought that they might '* know that the 
Son of man hath power on earth to forgive sins." 

4) Works ('e'rga). This is the favorite term by which St. John 
designates the miracles of Christ. They are the works of Christ ; 
St. John deems no further explanation necessary (John 5 : 36 ; 10 : 
25, 32, 38 ; 14: 11). See Trench, Xotes on the Miracles, Chap. I. 

3. "The carpenter." Of the eighteen years of Christ's life, 
between his twelfth year, when he went to Jerusalem, and his thir- 
tieth year, the beginning of his public ministry, we have no record 
whatever, save a) what we possess in one verse, Luke 2 : 52, " And 
Jesus advanced in wisdom and stature, and in favor with God and 
men," and b) what is implied in this one word carpenter. This is 
the only passage in the Bible in which it is stated that our Lord 
worked at a handicraft. The original Greek term simply means 
worker, producer. In the parallel passage in St. Matthew we find 
" Is not this the carpenter's son V There is no contradiction here. 
Both questions may have been asked. Jesus u ic as subject" 1 unto 
his parents (Luke 2: 51); and so helped in the work-shop during 
Joseph's life, and no doubt assisted "his brethren'' to carry on the 

8. Why mighty toorks 9 9. In what way are these three terms 
related to each other ? 10. Show that these terms may be used with 
reference to a particular miracle? 11. What is the favorite term of 
St. John?— 3. 1. What record of Christ's life, from his twelfth to his 
thirtieth year, do we possess? 2. What was Christ's handicraft? 3. 
Joseph's? 

137 



Christ teaches ST. MARK, VI. at Nazareth. 

brother of James, and Joses, and of Juda, and Simon ? 
and are not his sisters here with us ? And they c were 
offended at him. 

4 But Jesus said unto them, d A prophet is not without 
honour, but in his own country, and among his own kin, 
and in his own house. 

5 e And he could there do no mighty work, save that 
he laid his hands upon a few sick folk, and healed them. 

6 And f he marvelled because of their unbelief. s And 
he went round about the villages, teaching. 

7 If h And he called unto him the twelve, and began to 

• Matt. 11. 6. a John 4. 44. eg ee Gen 19. 22. & 32. 25 ch 9. 23. f Isai. 59. 16. 

s Matt. 9. 35. Luke 13. 22. * ch. 3. 13, 14. 

work after Joseph's death. According to the Jewish custom, every 
father taught his son a trade. One of their Rabbinical proverbs 
reads, " He who does not teach his son a trade, teaches him to be a 
thief." 

We may indeed be thankful that this question is recorded in 
Scripture. This one word " carpenter " has exercised a very noble 
and blessed influence over the fortunes of mankind. " It has tended 
to console and sanctify the estate of poverty ; to ennoble the duty of 
labor ; to elevate the entire conception of manhood " (Farrar's Life 
of Christ). 

" The son of Mary." " From this we may learn that Joseph 
was already dead, and Mary living in retirement" (Bengel). 

" The brother of James." These brothers were half-bro- 
thers of Jesus, the sons of Joseph by a previous marriage. (See 
notes on Mark 3 : 18, under James the son of Alphozus.) 

"His sisters." That is, half-sisters, the daughters of Joseph 
by a previous marriage. Their names are nowhere given. 

" Offended in him." See notes on Mark 4:17. " As usually 
happens to people who only look at one, and probably the least im- 
portant, side of a question " [Bengel). 

4. "Not without honour, save in his own country." 
" The prophet unites in himself two distinct characters, a) The one 
ordinary, usual, natural, and domestic; b) the other exceptional, 

4. What was the Jewish custom with reference to learning a trade ? 
5. Mention one of their proverbs ? 6. Why can we be thankful for 
this one word carpenter? 7. What, do we know of Joseph ? 8. Men- 
tion the names of the brothers of Christ? 9. Why were they offended 
in him ? — 4. 1. What two characters does a prophet represent ? 

138 



Winter, S. MARK, VI. A. D. 28-29. 



of James, and Joses, and Judas, and Simon ? and are 
not his sisters here with us ? And they were Offended 

4 in him. And Jesus said unto them, A prophet is not 
without honour, save in his own country, and among 

5 his own kiu, and in his own house. And he could 
there do no 2 mighty work, save that he laid his hands 

6 upon a few sick folk, and healed them. And he mar- 
velled because of their unbelief. 

And he went round about the villages teaching. 

7 And he called unto him the twelve, and began to 

1 Gr. caused to stumble. 2 Gr. power. 

spiritual, divine, and public. Those familiar with the first are apt 
to overlook the second. Familiarity breeds contempt in one's own 
country, and still more, in one's own home" (Bengel). 

This, as a general principle, may be applied to all walks of life. 

5. "He could there do no mighty work." Not be- 
cause of any want of power on his part, but because they were faith- 
less. So complete a hindrance is unbelief to the reception of God's 
blessings. 

6. — Christ teaches throughout Galilee. 

St. Matt. 9 : 35-38. 
How long this journey continued we cannot definitely determine, 
but that it occupied a considerable period we may infer from St. 
Matthew's statement, " Jesus went about all the cities and villages." 
Christ probably spent the winter, Dec. a. d. 28-Feb. a. d. 29 in this 
circuit of Galilee. 

6. "He went . . . teaching"." What wonders of word and 
work are summed up in this verse ! John 20 : 30, 31 ; 21 : 25. 

7-13.— The Sending forth of the Twelve Apostles. 

St. Matt. 10 : 1—11 : 1. St. Luke 9 : 1-6. 

Time. — During Christ's journey round about Galilee. Probably 
during Jan.-Feb. a. d. 29. We cannot tell from what place in Ga- 
lilee they were sent. 

7. " By two and two." This statement is peculiar to St. 
Mark. This mission was to make trial of them, and they were sent 

5. 1. Why did not Christ perform any mighty work in their midst ? 

6. 1. How long did Christ continue this journey ? — 7. 1. When 
were the twelve Apostles sent forth on their mission ? 2. Why in pairs? 

139 



The Sending forth ST. MARK, VI. of the Twelve. 

send them forth by two and two; and gave them power 
over unclean spirits ; 

8 And commanded them that they should take nothing 
for their journey, save a staff only ; no scrip, no bread, no 
1 money in their purse': 

9 But i be shod with sandals ; and not put on two coats. 

10 k And he said unto them, In what place soever ye 
enter into an house, there abide till ye depart from that 
place. 

11 J And whosoever shall not receive you, nor hear 
you, when ye depart thence, m shake off the dust under 
your feet for a testimony against them. Verily I say 
unto you, It shall be more tolerable for Sodom 2 and Go- 
morrha in the day of judgment than for that city. 

12 And they went out, and preached that men should 
repent. 

1 The word siguifieth apiece of brass money in value somewhat less than a farthing, 

but here it is taken in generajj for money. » Acts 12. 8. k Luke 10. 7, 8. 

i Luke 10. 10. ' ™ Acts 13. 51. & 18. 6. 2 Qr. or. 

in pairs, that they might encourage each other and take counsel to- 
gether. See also Luke 10:1. 

" Unclean spirits." See notes on Mark 1 : 23. 

8. " He charged them." St. Mark gives only a brief account 
of the " charge " which Christ delivered to his Apostles on this oc- 
casion. St. Matthew gives a much fuller account (Matt. 10 : 5-42). 

" Save a staff only." Even this, according to St. Matthew 
(10 : 9, 10), they were not to "provide." If they had it, they might 
use it •, if not, they were to go without. The Apostles were not to 
provide, by purchase or otherwise, any thing for their journey, al- 
though they might take with them whatever they already had. 

Christ is our rod and staff. 

" No "Wallet." A " scrip " or " wallet " was a small bag oi . 
basket, slung over the shoulders, used especially to carry food, when 
on a journey. David put the " five smooth stones ... in a shepherd's 
bag which he had, even in a scrip " (1 Sam. 17 : 40). 

We must leave behind us all anxiety about worldly things. 

3. What other example of disciples being sent forth in pairs ? 4. What 
were unclean spirits ? — 8. 1. What was the substance of this charge ? 
2. Why not provide a staff? 3. What was a wallet ? 4. Why leave this 
behind ? 

140 



Winter, S. MARK, VI. A. D. 28-59. 

send them forth by two arid two ; and he gave thera 

8 authority over the unclean spirits ; and he charged 
them that they should take nothing for their journey, 
save a staff only ; no bread, no wallet, no 1 money in 

9 their 2 purse ; but to go shod with sandals : and, said 
10 he, put not on two coats. And he said unto them, 

Wheresoever ye enter into a house, there abide till ye 

li depart thence. And whatsoever place shall not receive 

you, and they hear you not, as ye go forth thence, 

shake off the dust that is under your feet for a testi- 

12 mony unto them. And they went out, and preached 

1 Gr. brass. 2 Gr. girdle. 

"No money in their purse." St. Matthew adds, "for the 
laborer is worthy of his food " (10 : 10). This does not only mean 
" that they which proclaim the gospel should live of the gospel " (1 
Cor. 9 : 14), but that they were to trust to God, — to him they were 
to look for their reward, for he hired them to labor in his vine- 
yard. 

The office of the ministry is not to be made a trade. 

9. " With sandals." Pieces of thick, tough skin or of wood 
bound on to the foot with thongs. 

" Two coats " They were not to take with them a change of 
shoes or of raiment, for they would not be needed on this short mis- 
sion tour. 

Having put on Christ once, let us not seek any other robe. 

The mission work of the Church always prospers where there 
is present a spirit of self-denial and simplicity of living. 

10. "There abide." Everywhere they were to maintain a 
spirit of self-denial and humility, and not change their place of so- 
journ because they were invited by some wealthier convert. 

11. " Shake off the dust." As a testimony unto them, that 
they would be left in their guilt, and that all fellowship with them 
would be broken. Compare the conduct of St. Paul at Antioch in 
Pisidia (Acts 13: 51), and at Corinth (Acts 18:6). 

12. " That men should repent." Repentance is a change 
of the heart and mind, and consists of two parts, a) Sorrow for sin, 

5. "Why go without money? —9. 1. What were sandals? 2. Why 
take only one coat? — 10. 1. With what spirit were they to prosecute 
their work?— H. 1. Why shake off the dust from their feet?— 12. 1. 
What was the substance of their preaching ? 2. What is repentance ? 

141 



Herod's opinion ST. MARK, VI. of Christ. 

13 And they cast out many devils, n and anointed with 
oil many that were sick, and healed them. 

14 T And king Herod heard of him ; (for his name was 
spread abroad :) and he said, That John the Baptist was 
risen from the dead, and therefore mighty works do shew 
forth themselves in him. 

1 5 ° Others said, That it is Elias. And others said, 
That it is a prophet, or as one of the prophets. 

16 p But when Herod heard thereof, he said, It is John, 
whom I beheaded : he is risen from the dead. 

n James 5. 14. ° Matt 16. 14. ch. 8. 28. P Luke 3. 19. 



and b) faith in Christ. The great aim of the Apostles was to induce 
men to turn inwardly, and then outwardly, from the error of their 
ways. 

13. "Anointed "With oil." This was the outward sign and 
form with which the miraculous gift of healing was accompanied. 
Medicinal anointing was a favorite method of cure among the Jews, 
but it was here used by the Apostles representatively. They used 
ordinary medicine, but obtained an extraordinary effect. From 
James 5 : 14 we learn that this miraculous power of healing by 
means of the anointing with oil, accompanied by the prayer of faith, 
was exercised some thirty years later, at least in the churches of Je- 
rusalem and other Jewish communities ; but when the miraculous 
gift ceased, the Church wisely discontinued the use of the outward 
sign. 

There is no reference whatever, in this passage, to what Roman 
Catholics call the sacrament of extreme unction, which is never ad- 
ministered till all hope of cure is abandoned. 

14-16.— Herod's opinion of Christ. 

St. Matt. 14 : 1, 2. St. Luke 9 : 7-9. 

This short section introduces the larger one that immediately fol- 
lows. The death of John the Baptist and this statement of Herod 
occurred during the mission of the Twelve, March-April, a. d. 29. 

14. " King" Herod." This was Herod Antipas, the son of that 
Herod (misnamed the Great) who caused the slaughter of the infants 
at Bethlehem (Matt. 2 : 16-18). By courtesy'he is here called king, 

13. 1. What was a favorite method of cure among the Jews? 2. 
Why did the disciples use oil ? 3. How long did this miraculous gift 
continue in the Church ? — 14. 1. Who was this king Herod ? 

142 



March- April, S. MARK, VI. A. D. 29. 

that men should repent. And they cast out many l de- 
vils, and anointed with oil many that were sick, and 
healed them. 

14 And king Herod heard thereof; for his name had 
become known: and 2 he said, John 3 the Baptist is 
risen from the dead, and therefore do these powers work 

15 in him. But others said, It is Elijah. And others 

16 said, It is a prophet, even as one of the prophets. 
But Herod, when he heard thereof, said, John, 

17 whom I beheaded, he is risen. For Herod himself 

1 Gr. demons. 2 Some ancient authorities read they. 3 Gr. the Baptizer. 

though St. Matthew and St. Luke give him the right title, "the te- 
trarch," that is, " the ruler of a fourth part of a country." At the 
death of his father, Herod the Great, b. c. 4, Herod Antipas had re- 
ceived as his inheritance the tetrarchy of Galilee and Persea. It was 
this Herod who examined Christ in the presence of Pilate (Luke 23 : 
6-12). He was of an unscrupulous character, tyrannical and weak. 
He presents the type of an Eastern despot, capricious, sensual and 
superstitious. 

" His name had become known." a) Through the words 
and works of Christ himself, which were reported far and wide, and 
b) by means of the preaching and miracles of the twelve Apostles. 
The fame of Christ reached even the ears of the king in the palace, 
where religious tidings were seldom mentioned. 

" John the Baptist is risen from the dead." This was 
one of the four opinions circulated among the people as to our Lord's 
character, the other three being a) that he was Elijah ; 6) that one 
of the old prophets was risen again (Luke 9:8); c) that he was a 
prophet, like one of the prophets. 

The guilty monarch's conscience was so haunted by ghastly fore- 
bodings, that though of a worldly and unbelieving nature, and tinged 
with the leaven of the Sadducees, who denied the resurrection, in his 
superstitious terror, he believed that John, whom he had so unright- 
eously put out of the way, had reappeared on earth, and would visit 
upon him righteous retribution. 

15. " It is Elijah." For many of the Jews expected Elijah to 
reappear on the earth and to prepare the way for the establishment 
of the Messiah's kingdom (Mai. 4: 5). 

2. Where did he rule ? 3. Describe his character ? 4. In what way- 
had Christ's fame spread ? 5. What four opinions were held concern- 
ing Christ? — 15. 1. Why did they think that Elijah had reappeared? 

143 



Death of ST. MARK, VI. John the Baptist. 

17 For Herod himself had sent forth and laid hold 
upon John, and bound him in prison for Herodias' sake, 
his brother Philip's wife : for he had married her. 

18 For John had said unto Herod, q It is not lawful 
for thee to have thy brother's wife. 

19 Therefore Herodias had x a quarrel against him, and 
would have killed him ; but she could not. 

20 For Herod r feared John, knowing that he was a 
just man and an holy, and 2 observed him ; and when he 
heard him, he did many things, and heard him gladly. 

21 And when a convenient day was come, that Herod 
son his birthday made a supper to his lords, high cap- 
tains, and chief estates of Galilee; 

q Lev. 18. 16. & 20. 21. * Or, an inward grudge. * Matt. 21. 26. 

2 Or, kept him, or, saved him. s Gen. 40. 20. 

17-29.— Death of John the Baptist, 

St. Matt. 14: 3-12. 

Time. — The exact date of the death of John we cannot determine, 
but the most probable conclusion is that he was beheaded in the 
latter part of March, or beginning of April, a. d. 29, 782 Year of 
Rome. 

Place. — According to Josephus, he was put to death in the fortress 
of Machserus, at the southern extremity of Peraea. 

The feast celebrating Herod's birth-day was held a) either at Ma- 
chasrus, which is the most probable, or b) at Julius, which was near 
the fortress in which John was imprisoned, and where Herod had a 
summer palace. 

17. "Bound him in prison." This had happened about a 
year before John's death, probably about March or April, a. d. 28, 
781 Year of Rome*. It was in April, a. d. 28, while Christ was at 
Jerusalem, that he heard of John's imprisonment. (See notes on 
Mark 1 : 14.) 

"For the sake of Herodias." St. Mark's narrative is 
much fuller than that of St. Matthew. This Philip was a half- 
brother of Herod Antipas ; they had the same father, Herod the 
Great, but not the same mother. Herodias herself was a grand- 
daughter of Herod the Great, and was thus also related to Herod 

17. 1. When was John the Baptist beheaded? 2. Where? 3. Where 
was this feast held ? 4. When had John been imprisoned ? 5. Why ? 
6. Who was Philip ? 7. Who was Herodias ? 

144 



March-April, S. MARK, VI. A. D. 29. 

had sent forth and laid hold upon John, and 

bound him in prison for the sake of Herodias, his 

brother Philip's wife: for he had married her. 

13 For John said unto Herod, It is not lawful for thee 

19 to have thy brother's wife. And Herodias set her- 
self against him, and desired to kill him ; and she 

20 could not ; for Herod feared John, knowing that 
he was a righteous man and a holy, and kept him 
safe. And when he heard him, he 1 was much per- 

21 plexed ; and he heard him gladly. And when a con- 
venient day was come, that Herod on his birth-day 
made a supper to his lords, and the 2 high captains, and 

1 Many ancient authorities read did many tilings. - Or, military tribunes. Gr. chiliarchs. 

Antipas, being his niece. It was a scandalous affair all through. 
Herod Antipas had a wife, who had been entirely faithful to him, 
(the daughter of Aretas, King of Arabia), but while the guest of his 
brother Philip, in Rome, he stole the heart of Herodias, and con- 
trary to all law, human and divine, married her. A bloody war was 
the result, and the army of Herod was destroyed by Aretas, King of 
Arabia, who thus avenged his daughter's disgrace. 

18. "For John said unto Herod." John the Baptist, 
here displayed "the spirit and power of Elijah" (Luke 1 : 17), 
boldly asserting the right and rebuking Herod and Herodias, even 
as Elijah did Ahab and Jezebel (1 Kings 21 : 17-24). "His words 
were no softer than his raiment " (Bengel). 

19. " Desired to kill him." Herodias was a second Jeze- 
bel. The evangelist speaks very plainly. He call things by their 
right names. A suggestive lesson to ministers of the Word. 

20. "When he heard him." During this one year of the 
Baptist's imprisonment, Herod seems to have had several interviews 
with him, and learned to respect him for his boldness and honesty. 
He began to fear John, knowing that he was righteous toward man 
and holy toward God, and so he " kept him safe" that is protected 
him against the murderous designs of Herodias. 

21. "Convenient." For the designs of Herodias. 
"Made a supper." At the castle of Machasrus, or some 

neighboring palace, to which were invited the most distinguished 

18. 1. What spirit did John here display? 2. Who was Jezebel? — 
19. 1. Why did Herodias wish to kill John ?— 20. 1. Why did Herod 
fear John? — 21. 1. Who were invited to this supper? 
10 145 



Death of ST. MARK, VI. John the Baptist. 

22 And when the daughter of the said Herodias came 
in, and danced, and pleased Herod and them that sat with 
him, the king said unto the damsel, Ask of me whatso- 
ever thou wilt, and I will give it thee. 

23 And he sware unto her, * Whatsoever thou shalt ask 
of me, I will give it thee, unto the half of my kingdom. 

24 And she went forth, and said unto her mother, 
What shall I ask ? And she said, The head of John the 
Baptist. 

. 25 And she came in straightway with haste unto the 
king, and asked, saying, I will that thou give me by and 
by in a charger the head of John the Baptist. 

26 And the king was exceeding sorry; yet for his 
oath's sake, and for their sakes which sat with him, he 
would not reject her. 

27 And immediately the king sent * an executioner, 
and commanded his head to be brought : and he went and 
beheaded him in the prison, 

28 And brought his head in a charger, and gave it to 
the damsel : and the damsel gave it to her mother. 

* Esth. 5. 3, 6. & 1. 2. ! Or, one of his guard. 



servants of the state, both civil and military, and the chief men of 
Galilee. 
23. "Unto the half of my kingdom." It was not 

customary for women of refinement and rank to dance in public, 
even among the voluptuous Orientals. The dancers at their ban- 
quets were for the most part professional dancing-girls, or Almehs. 
This was a most exceptional degradation, for the daughter of a 
kingly house to expose herself in shameless publicity, to the gaze of 
those that reclined at the banquet. The name of this daughter of 
Herodias, by her former husband, was Salome. Inflamed with wine, 
infatuated with her dancing and singing, Herod gave her a most ex- 
travagant promise, perhaps imagining he. was rivaling Ahasuerus 
(Xerxes) in the promise he made to Esther (Esther 5 : 3, 6). The 
expression need not however to be understood literally. 

23. 1. In what way did the daughter of Herodias disgrace herself? 
2. What effect had this on Herod? 3. What extravagant promise did 
he make unto her ? 4. What other king had made a similar promise ? 

146 



March-April, S. MARK, VI. A. D. 29. 

21 the chief men of Galilee ; and when x the daughter of 
Herodias herself came in and danced, 2 she pleased He- 
rod and them that sat at meat with him ; and the king 
said unto the damsel, Ask of me whatsoever thou wilt, 

23 and I will give it thee. And he sware unto her, What- 
soever thou shalt ask of me, I will give it thee, unto 

24 the half of my kingdom. And she went out, and said 
unto her mother, What shall I ask ? And she said, 

25 The head of John 3 the Baptist. And she came in 
straightway with haste unto the king, and asked, say- 
ing, I will that thou forthwith give me in a charger 

26 the head of John 3 the Baptist. And the king was ex- 
ceeding sorry ; but for the sake of his oaths, and of 

27 them that sat at meat, he would not reject her. And 
straightway the king sent forth a soldier of his guard, 
and commanded to bring his head : and he w T ent and 

28 beheaded him in the prison, and brought his head in a 
charger, and gave it to the damsel; and the damsel 

1 Some ancient authorities read his daughter Herodias. 
2 Or, it. 3 Qr. the Baptizer. 

24. " What shall I ask." The girl does not seem to have 
been a party to the plot of Herodias. 

"The head of John the Baptist." Now she could 
gratify her vindictive feeling. 

25. " Forthwith." So that Herod would have no time to re- 
pent. 

"Ill a charger." A large dish on which meat was carried, 
probably then on the table at the banquet. 

26. "Exceeding 1 sorry." a) Because he feared and re- 
spected John, and b) because he was entrapped by Herodias, and 
could not have his own way. But a false pride overcame whatever 
scruples he may have had. 

"For the sake of his oaths." Is it wrong to violate a 
rash oath or vow ? Not if the oath or vow itself be entirely wrong. 
To make such an oath or vow is the first sin ; to keep it a second 
sin. 

25. 1. Why did she want the head of John forthwith?— 26. 1. Why 
was the king sorry? 2. Is it wrong to violate a rash oath? 

147 



The Feeding of ST. MARK, VI. the Five Thousand. 

29 And when his disciples heard of it, they came and 
took up his corpse and laid it in a tomb. 

30 % And the apostles gathered themselves together 
unto Jesus, and told him all things, both what they had 
done, and what they had taught. 

31 And he said unto them, Come ye yourselves apart 
into a desert place, and rest a while : for u there were 
many coming and going, and they had no leisure so much 
as to eat. 

32 And they departed into a desert place by ship pri- 
vately. 

» ch. 3. 20. 

29. "His disciples . . . took up his corpse." John 
was beheaded in the strongly fortified fortress of Machserus, east of 
the Dead Sea, and, as we are told by Josephus, his body was cast 
out of the prison without burial, for dogs and vultures to devour. 

"And laid it in a tomb." Probably near the scene of his 
execution. St. Matthew adds "and they went and told Jesus 11 
(Matt. 14: 12). 

Thus ended the noble career of one who suffered for righteousness' 
sake, and John the Baptist by his life and death teaches us lessons 
of a) self-denial, b) humility, and c) holy courage. 

30-44, — The Feeding of the Five Tliousand. 

St. Matt. 14: 13-21. St. Luke 9: 10-17. St. John 6: 1-15. 

Time. Soon after the death of John the Baptist, April, a. d. 29. 

Place. We cannot possibly determine where Christ was, when 
the disciples of John found him and told him of John's death (Matt. 
14: 12), but it was most probably at Capernaum. Thither the 
Twelve also return, having finished their first mission (Mark 6 : 7- 
13). From Capernaum they cross the sea, toward the north-east 
and come to a desert place " near " a city called Bethsaida " (Luke 
9: 11, 13), where the miracle of feeding the five thousand oc- 
curred. 

This is the only miracle recorded by all the four Evangelists. The 
different accounts should be studied together, and it never can be 
fully understood apart from the wonderful discourse which follows 
it in St. John's narrative. 

29. 1. What did John's disciples do with his corpse ? 2. What les- 
sons do we learn from the Baptist's life? — 30. 1. Give time and place 
of miracle ? 

148 



April, S. MARK, VI. A. D. 29. 

29 gave it to her mother. And when his disciples heard 
thereof, they came and took up his corpse, and laid it 
in a tomb. 

30 And the apostles gather themselves together unto 
Jesus ; and they told him all things, whatsoever they 

31 had done, and whatsoever they had taught. And he 
saith unto them, Come ye yourselves apart into a desert 
place, and rest a while. For there were many coming 
and going, and they had no leisure so much as to eat. 

32 And they went away in the boat to a desert place apart. 

30. "The Apostles." This is the only instance in St. Mark, 
in which the word apostles occurs. The word originally means 
sent forth, but it denotes more than messenger, for even in classical 
usage an u apostle " is entrusted with a mission, and has certain powers 
conferred on him. a) The use of the word. The term Apostle is 
not restricted to the Twelve. James, the Lord's brother, is styled an 
apostle, though he was not one of the Twelve (1 Cor. 15: 7 ; Gal. 1 : 
19). St. Luke distinctly names Paul and Barnabas as u the Apos- 
tles" (Acts 14": 4, 14). And St. Paul expresses himself equally 
clearly (Gal. 2 : 9 ; 1 Cor. 9 : 5, 6). b) The necessary qualifications 
for the office, a) Having seen Christ (Luke 24 : 48 ; Acts 1:8); 
(3) Having been an eye-witness of the resurrection (Acts 1: 21—23) ; 
y) Possessing the powers of an Apostle (2 Cor. 12 : 12). 

"They told him all things." They had just completed 
their first missionary journey. A glorious narration of the full de- 
tails of a) what miraculous deeds they had done, and b) what they 
had taught the people. 

31. "Come ye . . apart . . , and rest a while." That the 
Saviour and his disciples needed rest appears from the latter part of 
this verse. The Passover was at hand (John 6:4), and as all the 
roads of Galilee were thronged with companies of pilgrims going to 
Jerusalem, there was a constant stream of visitors, arriving and de- 
parting, so that u thcy had no leisure so much as to eat." 

Christ remembers those who labor for him. There is a rest re- 
maining for those who serve Christ faithfully on earth. 

32. " To a desert place apart." This desert place was on 
the north-eastern corner of the Sea of Galilee, just above the en- 

2. Give the usage of the word Apostle ? 3. What were the necessary 
qualifications for the office ? 4. Where had the Apostles been ? 5. What 
was the substance of their report to Christ? — 31. 1. Why did Christ and 
his disciples wish to retire to a desert place? — 32, 1. Where was it? 

149 



TJie Feeding of ST. MARK, VI. the Five Thousand. 

33 And the people saw them departing, and many 
knew him, and ran afoot thither out of all cities, and out- 
went them, and came together unto him. 

34 x And Jesus, when he came out, saw much people, 
and was moved with compassion toward them, because 
they were as sheep not having a shepherd : and he began 
to teach them many things. 

35 And when the day was now far spent, his disciples 
came unto him, and said, This is a desert place, and now 
the time is far passed : 

36 Send them away, that they may go into the country 
round about, and into the villages, and buy themselves 
bread : for they have nothing to eat. 

37 He answered arid said unto them, Give ye them to 
eat. And they say unto him, y Shall we go and buy two 
hundred 2 pennyworth of bread, and give them to eat ? 

x Matt, 9. 36. 7 Num. 11. 13. 22. 2 Kin. 4. 43. 

8 The Roman penny is seven pence halfpenny ; as Matfc 18. 28. 



trance of the Jordan into the sea, near Bethsaida- Julias. The site 
of this miracle was the level plain of El-Batihah. " From the four 
narratives of this stupendous miracle we gather, a) that the place be- 
longed to Bethsaida ; b) that it was a desert place ; c) that it was 
near the shore of the lake, for they came to it by boats ; d) that there 
was a mountain close at hand ; e) that it was a smooth, grassy spot, 
capable of seating many thousand people. JSTow all these requisites 
are found in this exact locality" (the level plain of El-Batihah), 
11 and nowhere else, so far as I can discover " (Thomson, The Land 
and the Book). 

33. " Saw them going 1 ." As the boat was leaving Caper- 
naum, and as they sailed around the northern shore, — for the Sea of 
Galilee is not broad at its northern extremity, it being but six miles 
by sea from Capernaum to their destination. 

34. " Saw a great multitude." Who had followed him on 
foot around the northern extremity of the lake, " because they beheld 
the signs which he did on them that were sick" (John 6:2). 

"He had compassion on them." According to St. John, 

2. What facts help us to determine the locality ? — 33. 1. How could 
the people see them as they departed in the boat? — 34. 1. How did 
the people reach this desert place ? 2. Why did they come ? 

150 



April, S. MARK, VI. A. D. 29. 

33 And the people saw them going, and many knew them, 
and they ran there together ^n foot from all the cities, 

34 and outwent them. And he came forth and saw a 
great multitude, and he had compassion on them, be- 
cause they were as sheep not having a shepherd : and 

35 lie began to teach them many things. And when the 
day was now far spent, his disciples came unto him, 
and said, The place is desert, and the day is now far 

36 spent : send them away, that they may go into the 
country and villages round about, and buy themselves 

37 somewhat to eat. But he answered and said unto them, 
Give ye them to eat. And they say unto him, Shall 
we go and buy two hundred 2 pennyworth of bread, 

1 Or, by land. 2 The word in the Greek denotcsa coin worth about eight pence halfpenny. 

Christ with his disciples, on landing, ascended a mountain, where he 
awaited the arrival of the multitudes whom he saw gathered and still 
approaching. 

Instead of taking the rest for which he had longed, he was so 
moved with compassion, that he " healed their sick" (Matt. 14: 14), 
and " began to teach them,' 1 and having begun, he was drawn on un- 
til the day was far spent. 

37. "Give ye them to eat." This he said to prove them 
and to show them their great need and entire helplessness, and pre- 
pare them for the intended miracle ; for he himself knew what he 
would do (John 6:6). 

" Shall we go and buy two hundred pennyworth of 
bread?" It was Philip who spoke first, the others in their 
amazement repeating his remark. The penny here spoken of was 
a silver coin, the Roman denarius, worth about 8? pence, or seven- 
teen cents. But money went much farther then than it does now 
with us, for a denarius was the amount of an ordinary day's wages 
(Matt 20 : 2). The quantity of bread that could be bought for these 
" two hundred pence" of which the Apostles spoke, would be about 
the same as could now be bought for two hundred dollars. Proba- 
bly there happened to be on hand in their common purse about 200 
denarii. 

3. Where Avas Christ by this time ? 4. In what way did Christ 
manifest his compassion? — 37. 1. How did Christ test the faith of his 
disciples ? 2. What question did Philip ask ? 3. What was the value 
of a denarius ? 

151 



The Feeding of ST. MARK, VI. the Five Thousand. 

38 He saith unto theni, How many loaves have ye? 
go and see. And when they knew, they say, z Five, and 
two fishes. 

39 And he commanded them to make all sit down by 
companies upon the green grass. 

40 And they sat down in ranks, by hundreds, and by 
fifties. 

41 And when he had taken the five loaves and the 
two fishes, he looked up to heaven, a and blessed, and 
brake the loaves, and gave them to his disciples to set 
before them ; and the two fishes divided he among them 
all. 

42 And they did all eat, and were filled. 

43 And they took up twelve baskets full of the frag- 
ments, and of the fishes. 

• See Matt. 15. 34. ch. 8.5. » 1 Sam. 9. 13. Matt. 26. 26. 



38. " Five, and two fishes." Which Andrew, Simon Peter's 
brother, obtained of a lad (John 6 : 8, 9). The loaves were of bar- 
ley, the food of the poor, and the fish were dried, according to the 
common custom of the country, and intended to be eaten as we do 
dried herring. 

39. " He commanded them that all should sit down." 
It was the Lord's command, to which every one had to submit who 
expected to partake of his blessing, for God is not a God of confu- 

sion, but of peace. As in all the churches of the saints, all 

things must be done decently and in order (1 Cor. 14 : 33, 40). 

Those who expect to partake of Christ's spiritual food must also 
submit to his order in the administration of the Means of Grace. 

To sit down, then and there, required faith on the part of the 
multitude. " The scoffer or the doubter who stood till faith was 
turned into sight, would have been no partaker of the feast" {Moody 
Stuart in Capernaum). 

"Upon the green grass." It was in the month of April, 
near the Passover, when the grass was still fresh and green. He 
that " causeth the grass to grow for the cattle, and herb for the ser- 



38. 1. Who obtained the loaves and the fishes ? — 39. 1. What prac- 
tical lessons do we learn from this verse ? 

152 



April, S. MARK, VI. A. D. 29 

3S and give them to eat? And he saith nnto them. How 
many loaves have ye? go and see. And when they 

39 knew, they say, Five, and two fishes. And he com- 
manded them that all should 1 sit down by companies 

40 upon the green grass. And they sat down in ranks, 

41 by hundreds, and by fifties. And he took the five 
loaves and the two fishes, and looking up to heaven, 
he blessed, and brake the loaves; and he gave to 
the disciples to set before them ; and the two fishes 

42 divided he among them all. And they did all eat, and 

43 were filled. And they took up broken pieces, twelve 

1 Gr. recline. 



vice of man, is the same that bringeth fort h food out of the earth 
(Ps. 104: 14). 

40. "In ranks, by hundreds, and by fifties." In rank, 
around the semi-circle, they were by hundreds ; in fie, viewing from 
the front to the rear, counting off one at a time from each semi-cir- 
cle, there was a succession of fifties. 

41. "He took the five loaves.'* This is the Lord's way in 
giving us more, to begin with the little we have. But it must be 
brought unto him, given up in his hands, and then he will return it 
a thousand fold. 

"He gave to the disciples." The multitude are fed by 
Christ through the ministry of the Apostles. So now all the nations 
of the world are fed with the heavenly food of the Word and Sacra- 
ments by Christ through his appointed ministry {Jerome quoted by 
Wordsworth). 

The Jewish loaves, it should be remembered, were of the form of 
cakes. 

42. "They did all eat." We are not told at what moment 
the five loaves are multiplied into more, whether in the hands of 
Christ, or of the disciples, or of those who eat, — nor need we curi- 
ously inquire. 

43. "Twelve basketfuls." "Neither more nor less, ac- 
cording to the number of the Apostles " ( Chrysostom). These bas- 
kets were small wicker baskets, commonly used by the Jews. 

40. 1. How were the people arranged? — 41. 1. On what condition 
does Christ bless us in our labors ? 2. In what way does Christ still 
feed us ? — 43. 1. How much was left over ? 

153 



Christ walks upon ST. MARK, VI. the Sea of Galilee. 

44 And the j that did eat of the loaves were about five 
thousand men. 

45 Tf And straightway he constrained his disciples to 
get into the ship, and to go to the other side before 1 unto 
Bethsaida, while he sent away the people. 

46 And when he had sent them away, he departed into 
a mountain to pray. 

47 And when even was come, the ship was in the midst 
of the sea, and he alone on the land. 

48 And he saw them toiling in rowing ; for the wind 
was contrary unto them : and about the fourth watch of 

1 Or, over against BetJisaida. 

4A. "Five thousand men." "Beside women and chil- 
dren" (Matt. 14: 21), who, according to oriental custom, would eat 
by themselves. 

Similar miracles were performed by Elijah (1 Kings 17 : 8-24), 
and Elisha (2 Kings 4: 42-44), but the miracle of our Lord is 
greater in degree. They performed them by the power of God be- 
stowed upon them from above, Christ by the Divine power dwelling 
in himself. 

45-52, — Christ walks upon the Sea of Galilee. 

St. Matt. 14: 22-33. St. John 6 : 16-21. 

Time. The night following the miracle of feeding the five thou- 
sand, April, a. d. 29. 

45. "He constrained his disciples to enter into the 
boat.'* The effect of the miracle, reminding them, perhaps, of the 
feeding of the Israelites with manna in the desert (John 6 : 31 ; Ex. 
16 : 15), was so great that the people cried, " This is of a truth the 
prophet that cometh into the world " (John 6 : 14). Indeed, so great 
was their enthusiasm, " that they were about to come and take him by 
force, to make him king " (John 6 : 15). To avoid this scene, Christ 
"straightway" sends his disciples away, but they were unwilling to 
leave him. And no wonder, for night was coming on, and they did 
not know how he could rejoin them, save by a long and tiresome walk 
around the head of the Sea. 

44. 1. How many were fed ? 2. Who performed similar miracles 
in the Old Testament? — 45. 1. What was the object of thi3 miracle? 
2. Why were the disciples unwilling to leave Christ ? 

154 



April, S. MARK, VI. A. D. 29. 

44 basketfuls, and also of the fishes. And they that ate 
the loaves were five thousand men. 

45 And straightway he constrained his disciples to en- 
ter into the boat, and to go before him unto the other 
side to Bethsaida, while he himself sendeth the multi- 

46 tude away. And after he had taken leave of them, he 

47 departed into the mountain to pray. And when even 
was come, the boat was in the midst of the sea, and he 

48 alone on the land. And seeing them distressed in row- 
ing, for the wind was contrary unto them, about the 
fourth watch of the night he cometh unto them, walk- 

" To Bethsaida." This is the well-known Bethsaida, the birth- 
place of Philip, Peter and Andrew, on the west side of the Sea, in 
the neighborhood of Capernaum. The miracle of the feeding of the 
five thousand had been wrought near another Bethsaida, (Bethsaida- 
Julias), on the other side of the Sea. 

46. " To pray." This is the second instance of Christ departing 
into a mountain to pray, and spending the night there (Luke 6:12, 
13). How short a time we devote to communion Avith God, and yet 
how much are we in need of it. " What passed between Jesus and 
the Father may be collected from Ps. 16: 1-11 ; Luke 11 : 2, 3; 
John 17 : 1-26 " {Bengel). 

48. " Seeing" them." Our Saviour always beholds the toils 
and perils of his faithful servants. " And yet he did not come to 
them before the proper time " {Bengel). 

" The "Wind was contrary." Travelers in Palestine inform 
us that during a storm the wind rushes down the valleys towards 
the lake with such fury that no efforts of rowers can stem its force. 

"About the fourth ■watch." After 3 o'clock in the morn- 
ing. u They had rowed about Jive and twenty or thirty furlongs " 
(John 6 : 19), and were thus a little more than half across, the Sea 
being about six miles wide opposite the plains of Gennesaret. The 
disciples must have struggled against the wind and waves some nine 
hours. 

3. Whither did his disciples go? — 46. 1. What did Christ do? 2. 
What practical lesson for us ? 3. What prayers of Jesus are recorded ? 
4. What Book of the Bible contains many prayers suitable for devo- 
tional use ? The Psalms. — 48. 1. What comfort has the believer in the 
midst of his trials ? 2. Describe the storms that are so common on 
the Sea of Galilee ? 3. What time did they see Christ ? 4. How long 
had they been struggling against the waves ? 

155 



Christ walks upon ST. MARK, VI. the Sea of Galilee. 

the night he cometh unto them, walking upon the sea, 
and b would have passed by them. 

49 But when they saw him walking upon the sea, they 
supposed it had been a spirit, and cried out : 

50 For they all saw him, and were troubled. And 
immediately he talked with them, and saith unto them, 
Be of good cheer : it is I ; be not afraid. 

51 And he went up unto them into the ship ; and the 
wind ceased : and they were sore amazed in themselves be- 
yond measure, and wondered. 

52 For c they considered not the miracle of the loaves : 
for their d heart was hardened. 

b See Luke 24. 28. » ch. 8. 17, 18. d c h. 3. 5, & iq j£ 

The proper Jewish reckoning recognized only three watches : a) 
" the beginning of the watches " (Lam. 2 : 19), from sunset to 10 p. 
M.; b) "the middle watch " (Judg. 7 : 19), from 10 p. m. to 2 a. m.j 
c) "the morning watch " (Ex. 14 : 24 ; 1 Sam. 11 : 11), from 2 a.m. 
to sunrise. Under the Romans the number was increased to four, 
described either according to their numerical order, as here and in 
Matt. 14 : 25, or, by the terms u even," ending at 9 P. m. ; " mid- 
night ;" " cock-crowing" ending at 3 a.m.; and "morning" 6 a. 
m. (Mark 13 : 35). (Compare Smith's Diet, of the Bible.) 

" He "would have passed." Compare the words of St. Luke 
in the narrative of Christ's appearance to the two disciples at Em- 
maus, u he made as though he would go further" (Luke 24: 28). 
Not that he wished to leave them behind, but a) to see whether they 
would recognize him, and 6) to try their faith. " He would wish them 
to understand distinctly what he was doing, and what he had done, and 
what it was in his power to do. He would wish to pass onward by 
their side, and in their view, till it should be the very best moment to 
turn and give relief" (Morison). 

Christ ever abides with those who are willing to receive him. 

50. ""Were troubled." "We are often apt to take Christ 
for something other than he is " (Bengel). If we could only recog- 
nize his presence, how would our fears and anxieties cease. 

" Be not afraid." For Christ comes only to save and to bless. 

5. How many watches were there, according to the Jewish reckon- 
ing? 6. According to the Roman? 7. Explain the meaning of he 
would have passed by them ? — 50. 1. Why aught sinners to be trou- 
bled ? 2. When are believers troubled ? 
• 156 



April, S. MARK, VI. A. D. 29. 

ing on the sea ; and he would have passed by them : 

49 but they, when they saw him walking on the sea, sup- 

60 posed that it was an apparition, and cried out : for they 

all saw him, and were troubled. But he straightway 

spake with them, and saith unto them, Be of good 

51 cheer : it is I ; be not afraid. And he went up unto 
them into the boat ; and the wind ceased : and they 

52 were sore amazed in themselves ; for they understood 
not concerning the loaves, but their heart was hardened. 

51. " He went up unto them into the boat." The ac- 
count of Peter's walking on the water is given only by St. Matthew 
(14 : 28-31). It is remarkable that St. Mark, who gives us the Gos- 
pel from the very lips of St. Peter, should omit this part of the nar- 
rative. Perhaps the Apostle withheld it on account of modesty. 
(See Introd., p. 14.) 

"The wind ceased." The very moment our Lord stepped 
on the boat (Matt. 14: 32). When the wind blows or ceases to 
blow, it is at the Lord's command. Ex. 15: 10; Ps. 107: 29. St. 
John makes mention of another miracle: " And straightioay the 
boat ivas at the land whither they were going" (John 6 : 21). 

52. "They Understood not." This translation is far 
better than " considered." They did consider concerning the loaves, 
but they did not see the miracle in its true light, as they should have 
done. " The more faith is exercised, the better it learns to admire 
the wondrous works of God " (Bengel). 

" Their heart was hardened." Their minds were sluggish 
and dull of comprehension. 

" God ordinarily trains his children for heaven by slow degrees and 
gradual growth. They arrive stage by stage at the knowledge of 
Divine things " [How). 

" This ship is an emblem of the Church. The waves and winds 
are the troubles that assail her. In proportion as the end of the 
world approaches, errors will increase, terrors will multiply, iniquity 
will abound and love will wax cold. The darkness will become 
more thick. But in due time, Christ, who is the true light, will come, 
walking on the waves, — treading beneath his feet all the billows of 
this world'* ( Wordsioorth). 

51. 1 Why does Mai'k omit the account of Peter's walking on the 
Sea? 2. What additional miracle is recorded by John? — 52. 1. Why 
did the disciples not understand ? 2. In what way can we apply this 
miracle ? 

157 



Jesus heals the sick ST. MARK, VII. at Gennesaret. 

53 And when they had passed over, they came into 
the land of Gennesaret, and drew to the shore. 

54 And when they were come out of the ship, straight- 
Way they knew him, 

55 And ran through that whole region round about, 
aod began to carry about in beds those that were sick, 
where they heard he was. 

56 And whithersoever he entered, into villages, or 
cities, or country, they laid the sick in the streets, and 
besought him that e they might touch if it were but the 
border of his garment: and as many as touched x him 
were made whole. 



CHAPTEE VII. 

THEN came together unto him the Pharisees, and cer- 
tain of the scribes, which came from Jerusalem. 

e Matt. 9. 20. ch. 5. 27, 28. Acts 19. 12. iQr, it. 



53-56. — Jesus heals the sick at Gennesaret, 

Matt. 14 : 34-36. 

53. " Unto Gennesaret." This is the correct translation. 
This place is only mentioned in this connection. Gennesaret was a 
fertile plain on the north-western shore of the Sea of Galilee, about 
three miles in length and one in width. 

54. "The people knew him." The people, i. e., " the 
men of that place" (Matt. 14: 35), knew him, for the day had 
dawned by this time. 

56. "And wheresoever he entered." In and around 
Gennesaret. 

"Marketplaces." Not streets as in Authorised Version. The 
marketplaces of the East were sometimes inside the towns, and 
sometimes outside, but they were always the chief places of resort. 

"Touch." After the example of the woman with an issue of 
blood (cf. Mark 5: 27). 



— 53. 1. Where was Gennesaret? — 55. 1. What effect did his pre- 
sence have? — 56. 1. What are meant by marketplaces * 

158 



Summer, S. MARK, VII. A.D. 29. 

53 And when they had * crossed over, they came to the 

54 land unto Gennesaret, and moored to the shore. And 
when they were come out of the boat, straightway the 

55 people knew him, and ran round about that whole 
region, and began to carry about on their beds those 

56 that were sick, where they heard he was. And where- 
soever he entered, into villages, or into cities, or into 
the country, they laid the sick in the marketplaces, 
and besought him that they might touch if it were but 
the border of his garment: and as many as touched 
2 him were made w T hole. 

7 And there are gathered together unto him the Phari- 
sees, and certain of the scribes, which had come from 

1 Or, crossed over the land, they came unto Gennesaret 2 Or, it. 

This same day Jesus went to Capernaum, where he delivered in 
their synagogues, that memorable discourse concerning the Bread of 
Life. (See John 6 : 22-65). 



CHAPTER VII. 
1-13,— Christ confutes the Scribes and Pharisees. 

Matt. 15 : 1-9. 

Time. Early Summer, after the Passover, a. d. 29. The exact 
time we cannot tell. As far as we can determine, Christ did not go 
down to Jerusalem at this Passover, which was the beginning of the 
third year of his ministry. 

Place. Capernaum. 

1. " The Pharisees, and . . . Scribes." See notes on 
Mark 2 : 2. 

"Which had come from Jerusalem." No doubt 

leaving when the Passover was fully over. They may have heard 
of the wonderful works of Jesus, of the feeding of the five thousand, 
and of the wish of the people to make him king ; and so they come 
to watch him, and to counteract, if possible, his growing influence. 

2. What discourse did Christ deliver at this time ? 

Chap. VII. — 1. 1. What year of Christ's ministry do we now begin? 
2. Who were these Scribes and Pharisees ? 

159 



Christ confutes the ST. MARK, VII. Scribes and Pharisees. 

2 And when they saw some of his disciples eat bread 
with * defiled, that is to say, with unwashen, hands, they 
found fault. 

3 For the Pharisees, and all the Jews, except they 
wash their hands 2 oft, eat not, holding the tradition of the 
elders. 

4 And when they come from the market, except they 
wash, they eat not. And many other things there be, 
which they have received to hold, as the washing of cups, 
and 3 pots, brazen vessels, and of 4 tables. 

5 Then the Pharisees and scribes asked him, Why 
walk not thy disciples according to the tradition of the 
elders, but eat bread with unwashen hands ? 

6 He answered and said unto them, Well hath Esaias 
prophesied of you hypocrites, as it is written, This people 
honorareth me with their lips, but their heart is far from me. 

1 Or, common. 2 Or, diligently : in the original, with the fist : Theophylact, up to the elbow. 
3 Sextarius is about a pint and a half. 4 Or, beds. 

2. "Defiled, that is, unwashen hands." According to 
the doctrine of the Pharisees, it was necessary, before eating, to give 
the hands a ceremonial washing, although the hands might be per- 
fectly clean from any physical impurity. 

3. "For the Pharisees." As Mark is writing for Gentile 
Christians, probably of Rome, he explains some of the ceremonial 
customs of the Jews. 

"Diligently." The original Greek term has occasioned great 
research and discussion, for it is very difficult to translate. The two 
other meanings generally given to it are found in the notes to the 
Revised Version. 

" Tne tradition of the elders." The Rabbis exalted their 
precepts above the laws of Moses. 

4. "Except they wash themselves, they eat not." 
For in the market-place they would come into contact with heathens, 
publicans and others, and thus, according to their Jewish law, be- 
come ceremonially unclean. The immersion of the whole body in 
water, as contended by some, is here altogether out of question. 

2. 1. On what ceremonial custom did the Pharisees lay so much 
stress? — 3. 1. Why does Mark explain these customs so fully? 2. 
What is meant by the " tradition of the elders?"— 4. 1. Why did the 
Pharisees insist on these washings ? 

160 



Summer, S. MARK, VII. A. D. 29. 

2 Jerusalem, and had seen that some of his disciples ate 
their bread with defiled, that is, unwashen, hands. 

3 For the Pharisees, and all the Jews, except they wash 
their hands 2 diligently, eat not, holding the tradition 

4 of the elders : and ivhen they come from the market- 
place except they 3 wash themselves, they eat not : and 
many other things there be, which they have received 
to hold, 4 washing of cups, and pots, and brasen ves- 

5 sels 5 . And the Pharisees and the scribes ask him, 
Why walk not thy disciples according to the tradition 
of the elders, but eat their bread with l defiled hands ? 

6 And he said unto them, Well did Isaiah prophesy of 
you hypocrites, as it is written, 

This people honoureth me with their lips, 
But their heart is far from me. 

1 Or, common. 2 Or, up to the elbow. Gr. with the fist. 3 Gr. baptize. Some ancient 
authorities read sprinkle themselves. [For " wash " read " bathe." Am. Com.] 4 Gr. 
baptizings. 5 Many ancient authorities add and couches. 

This washing would, no doubt, in all ordinary pases, be effected by 
" sprinkling," — the common mode of purification. See Num. 8:7; 
19 : 13, 18, 19, 20 ; Heb. 9 : 13 ; 10 : 22. 

" "Washing's of cups, and. pots, and brasen vessels." 
They had precise rules for these washings, and one of their Rabbini- 
cal treatises contains no less than twenty-six prayers by which these 
washings were accompanied. Cups, drinking vessels, either wooden 
or earthen. Pots, larger than the ordinary cups, holding about one- 
sixth of a gallon — vessels from which the cups would be filled. The 
word xestes is properly a Latin word {sextarius), though it was adopted 
both into the Hebrew and Greek languages. 

5. ""Why?" " The Pharisees always confined their efforts to 
the asking of questions" (Bengel). 

6. "Hypocrites." '" This verse supplies a definition of hy- 
pocrisy. These Pharisees were specimens of the hypocrite class " 
(Bengel). 

"With their lips, but their hearts." This is the great 
peril of all who dwell in Christian communities. 

2. What was their common mode of purification ? 8. Mention some 
of the cases recorded in the Old Testament? 4. "Why did they wash 
their cups? 5. What special forms are referred to? — 5. 1. What 
practical truth may we learn from this verse? — 6. 1. Illustrate the 
meaning of hypocrisy ? — 7. 1. Why did they worship God in vain ? 

ll lei 



Christ confutes the ST. MARK, VII. Scribes and Pharisees. 

7 Howbeit in vain do they worship me, teaching for 
doctrines the commandments of men. isai. 29. 13. 

8 For laying aside the commandment of God, ye hold 
the tradition of men, as the washing of pots and cups : 
and many other such like things ye do. 

9 And he said unto them, Full well ye * reject the com- 
mandment of God, that ye may keep your own tradition. 

1 For Moses said, a Honour thy father and thy mother ; 
and, b Whoso curseth father or mother, let him die the death : 

Ex. 20. 12. & 21. 17. 

11 But ye say, If a man shall say to his father or 
mother, It is c Corban, that is to say, a gift, by whatsoever 
thou mightest be profited by me; he shall be free. 

12 And ye suffer him no more to do ought for his 
father or his mother ; 

13 Making the word of God of none effect through 
your tradition, which ye have delivered : and many such 
like things do ye. 

1 Or, frustrate. *Deut. 5. 16. t>Lev. 20. 9. Pro v. 20. 20. « Matt 23. 18. 

7. "In vain do they worship me." The reason is given 
in this and the following verse. 

9. "Full well do ye reject." Note the irony implied in 
the word translated full well. 

10. " For Moses said." These passages are found in Ex. 
20 : 12 ; Deut. 5 : 16 ; and Ex. 21 ; 17 ; Lev. 20 : 9. Children can- 
not acquire too early a respect and reverence for their parents, — and 
Christian parents should always present to their children an exam- 
ple worthy of reverence. Fathers and mothers who curse and swear 
set a terrible example to their children (Matt. 5 : 34—37). 

11. " But ye say." Our Lord here quotes a Rabbinical saying 
which often occurs in the tract Nedarim, the fifth treatise of the third 
book of the Mishna. 

"That wherewith thou mightest have been pro- 
fited by me is Corban." " Corban means an offering, and 
in brief it is to say, Dear father, I would gladly give it to thee, but 

10. 1. What is the fourth Commandment? 2. What is meant by this 
Commandment ? We should so fear and love God, as not to despise nor 
displease our parents and superiors, but honor, serve, obey, love, and esteem 
them.— 11. 1. What Rabbinical saying does Christ quote ? 2. What does 
the word Corban mean ? 

162 



Summer, S. MARK, VII. A.D. 29. 

7 But in vain do they worship me, 

Teaching as their doctrines the precepts of men. 

8 Ye leave. the commandment of God, and hold fast the 

9 tradition of men. And he said unto them, Full well 
do ye reject the commandment of God, that ye may 

10 keep your tradition. For Moses said, Honour thy 
father and thy mother j and, He that speaketh evil of 

11 father or mother, let him * die the death : but ye say, 
If a man shall say to his father or mother, That 
wherewith thou mightest have been profited by me is 

12 Cor ban, that is to say, Given to God ; ye no longer 

13 suffer him to do aught for his father or his mother ; 
making void the word of God by your tradition, which 
ye have delivered : and many such like things ye do. 

1 Or, surely die. 



it is Corban : I count it better to give it to God than to thee, and it 
will help thee better" (Luther). 

u People will sometimes give as charity what they have gained by 
stinginess, extortion, or withholding from others" (Bengel). 

By suggesting to children such language as this toward their pa- 
rents, the Pharisees taught hypocrisy and undutifulness to parents, 
under the mask of piety to God. 

12. "Ye no longer suffer him to do aught." In time, 
the use of this word Corban in this connection was an oath or curse ; 
and the Rabbis ruled that if an ungrateful son thus cursed his needy 
father, he was bound to stand to his " curse," because he had uttered 
the holy word Corban. And the result of this abominable teaching 
of the Rabbis was this, that although the heartless wretch vowed, by 
this word Corban, to present to the Temple whatever the parent asked 
for, still he loas not bound after all to give it ; he was only bound, — 
until in some way he could be released from his vow to the Temple — 
to give nothing to the person to whom he had uttered the sacred 
word. No wonder that it excited the indignation of our holy and 
loving Lord. (Morison). 

13. "Your tradition." The Jews divided their law into 

3. Under what circumstance might it be used ? 4. What is Luther's 
explanation ? 5. What practical thought does Bengel suggest ? 6. What 
sin did these Pharisees thus commit by their teaching? — 12. 1. What 
abominable construction did the Rabbis put on the use of this curse? 

163 



Discourse ST. MARK, VII. on Defilement. 

14 Tf And when he had called all the people unto 1dm y 
he said unto them, Hearken unto me every one of you, 
and understand : 

1 5 There is nothing from without a man, that enter- 
ing into him can defile him : but the things which come 
out of him, those are they that defile the man. 

16 d If any man have ears to hear, let him hear. 

17 And when he was entered into the house from the 
people, his disciples asked him concerning the parable. 

18 And he saith unto them, Are ye so without under- 
standing also ? Do ye not perceive, that whatsoever thing 
from without entereth into the man, it cannot defile him ; 

19 Because it entereth not into his heart, but into 

<* Matt. 11. 15. 

written and unwritten, — the former contained in the Pentateuch, the 
latter handed down orally, until it was embodied in the Talmud. In 
the Talmud we find all the rules, institutions, precepts, and inter- 
pretations by which the Jewish people profess to be guided, in addi- 
tion to the Old Testament. The Jews say Moses received the oral 
law on the mount ; that Joshua received it from Moses, and deli- 
vered it to the 70 elders, who transmitted it to the men of the Great 
Synagogue. The Rabbinical Jews laid more stress on tbe laws of 
the Talmud than the laws of Moses. They said : " The Biblical text 
is like water, and the Mishna like wine, and the six books (or orders) 
like aromatic wine." Again : " The law is like salt, the Mishna like 
pepper, but the six orders like fine spices." These praises of the 
oral traditions agree with Christ's words : " making void the word of 
God by your tradition which ye have delivered.'' 1 (For a full account 
of all topics connected with the Talmud, see the scholarly articles of 
Ginsbury in Kitto's Cyclo. of Bibl. Lit.) 

14-23.— Defilement. 

St. Matt. 15 : 10-20. 

Time. — Probably the same day that he reproached the Pharisees 
for setting aside by their traditions the commandments of God. 
Place. — Christ is still at Capernaum. 

13. 1. Into how many parts did the Jews divide their law? 2. 
What is the Talmud? 3. Quote passages from the Talmud illustrating 
Christ's words? — 14. 1. Give time and place of this conversation ? 

164 



Summer, S. MARK, VII. A.J). 29. 

14 And he called to him the multitude again, and said 

15 unto them, Hear me all of you, and understand : there 
is nothing from without the man, that going into him 
can defile him : but the things which proceed out of 

17 the man are those that defile the man. 1 And when he 
was entered into the house from the multitude, his dis- 

18 ciples asked of him the parable. And he saith unto 
them, Are ye so without understanding also ? Per- 
ceive ye not, that whatsoever from without goeth into 

19 the man, it cannot defile him; because it goeth not into 
his heart, but into his belly, and goeth out into the 

1 Many ancient authorities insert ver. 16 : If any man hath ears to hear, let him hear. 

14. " The multitude." Because they were more open to rea- 
son and to conviction than the self-righteous Pharisees. 

"Hear me all of you." Every one is called upon to listen to 
this discourse, in which Christ develops the true principle of unclean- 
ness. 

15. " That defile the man." Our Saviour here teaches that 
the source of all uncleanness is the heart, and unless that is cleansed, 
all outward cleansings are in vain. All moral impurity, so common 
in the world, originates in the heart. Its origin is in the depraved 
human nature which we have inherited. Original sin is here plainly 
implied. 

17. "His disciples asked of him." It was Peter who asked 
(Matt. 15: 15). 

" The parable." As they did not understand the saying in 
verse 15, they supposed it was a short parable, or "hard saying." 

18. " Are ye so "without understanding" also ? " Even 
you, who have had so many opportunities of understanding the truth, 
you who have heard so many of my sayings. 

"Whatsoever from without goeth into the man." 
Christ here refers to material things that enter into a man through 
his mouth, as food and drink. 

19. " Into his heart." The inner man, the seat of moral pu- 
rity and impurity. 

2. Why did Christ call to him the multitude ?— 15. 1. What great 
truth does Christ teach in this verse ? 2. What is Original sin ? Origi- 
nal sin is the inbred depravity of our nature, inasmuch as we are unapt for 
all that is good, and inclined to all that is evil (John 8:6; Rom. 3 : 1 2). — 
17. 1. Why did the disciples think this was a parable? — 19. 1. How do 
evil thoughts arise ? 

165 



Discourse ST. MARK, VII. on Defilement 

the belly, and goeth out into the draft, purging all 
meats ? 

20 And he said, That which cometh out of the man, 
that deiileth the man. 

21 e For from within, out of the heart of men, proceed 
evil thoughts, adulteries, fornications, murders, 

22 Thefts, 2 covetousness, wickedness, deceit, lascivi- 
ousness, an evil eye, blasphemy, pride, foolishness : 

23 All these evil things come from within, and defile 
the man. 

24 If And from thence he arose, and went into the 

e Gen. 6. 5. & 8. 21. 2 Gr. covetousnesses, wickednesses. 



"Making' all meats clean." A phrase of special difficul- 
ties. The common explanation, following the reading of the Received 
Text, and the translation of the A. V., is, that the expression refers 
to the word draught, thus meaning, — cleansing the food eaten from 
all impurities, leaving only what was suitable for nourishment. But 
the best MSS. give the participle in the masculine, not in the neuter, 
and a far better construction and meaning is given if we make the 
participle agree with the subject of the verb saith at the beginning 
of verse 18, as in Revised Version. This then changes the meaning 
of the phrase altogether. In this sense, Christ by these words wishes 
to abolish the old distinction between clean and unclean food 
which, like the other ceremonial laws, had preserved the Jews as a 
separate people. These words anticipate the truth so clearly taught 
in Acts 10 : 15, " What God hath cleansed, make thou not com- 
mon" 

21. " Out of the heart of men." Out of the inward, 
sensual soul of man. 

" Evil thoughts." " Because the mind of the flesh is enmity 
against God ; . . . and they that are in the flesh cannot please God" 
(Rom. 8 : 7, 8). Thirteen forms of evil are here mentioned as pro- 
ceeding from the heart. The first seven in the plural number, are 
predominant actions ; the latter six in the singular, dispositions. 
The acts in the plural can be arranged under three sets, a) sins of 
lust; b) sins of hatred; and c) sins of covetousness (See Lange). 

2. -What is the meaning of the phrase, "making all meats clean ?" — 
21. 1. How many forms of evil are here mentioned as proceeding 
from the heart ? 2. How can they be classified ? 

166 



S. MARK, VII. A. D. 29. 



20 draught? This he said, making alj meats clean. And 
he said, That which proceedeth out of the man, that 

21 deiileth the man. For from within, out of the heart 

22 of men, l evil thoughts proceed, fornications, thefts, 
murders, adulteries, coverings, wickednesses, deceit, 
lasciviousness, an evil eye, railing, pride, foolishness : 

23 all these evil things proceed from without, and defile the 
man. 

24 And from thence he arose, and went away into the 

1 Gr. thoughts that are evil. 

22. "Wickednesses." Villanies, rascalities, knaveries. 

" Deceit." Any deliberate intention to deceive, or get an ad- 
vantage over any one. 

" Lasciviousness." A man may be addicted to evil thoughts, 
and hide his sin ; he does not become lascivious until he shocks 
public decency. 

"An evil eye." An envious eye. "Envy and exultation at 
the misfortune of others." All evil desires arise in the heart, and 
come looking out wistfully at the eyes. You can often discern the 
mind and soul within, by the look of the eye. 

" Railing"." Against God or man. Here used with reference 
to man, defamation, reviling, slander, evil -speaking. 

" Pride." Lofty and disdainful bearing. 

" Foolishness." Senselessness and unreasonableness of be- 
haviour. 

23. " All these evil thing's proceed." " Oh, how foul 
then the fountain of our heart must be I" (Bengel). 

24-30.— CJirist heals the Daughter of a Syrophoeni- 
cian Woman. 

St. Matt. 15 : 21-28. 
Summer, a. d. 29. 

24. "From thence." Christ left Capernaum to* seek for 
that rest and seclusion, which he could not find where the crowds 
followed him. 



22. 1. What is meant by wickednesses ? 2. By deceit? 3. An evil 
eye? 4. Railing ? 5. Pride? 6. Foolishness ?— 24. 1. Why did Christ 
leave Capernaum ? 

167 



The Daughter of the ST. MARK, VII. Syrophcenician Woman. 

borders of Tyre and Sidon, and entered into an house, 
and would have no man know it : but he could not be 
hid. 

25 For a certain woman, whose young daughter had 
an unclean spirit, heard of him, and came and fell at his 
feet: 

26 The woman was a 1 Greek, a Syrophenician by 
nation ; and she besought him that he would cast forth 
the devil out of her daughter. 

27 But Jesus said unto her, Let the children first be 
filled : for it is not meet to take the children's bread, and 
to cast it unto the dogs. 

1 Or, Gentile. 

"Into the borders." Our Lord probably did not pass over 
the boundary of Galilee, but only went t o the borders (Matt. 15 : 22). 

" Tyre." A celebrated cominerciaTcity of Phoenicia Its king, 
Hiram, was a great friend of David, and helped Solomon in his 
great worFs" In our Lord's time the prosperity of Tyre was very 
great, and the city was perhaps more populous than Jerusalem itself. 
It has had a wonderful history, which repays a careful study. 

" Sidon." Another ancient and wealthy city of Phoenicia, 
situated on the narrow plain between Mt. Lebanon and the sea, 20 
miles north of Tyre. (Written also Zidon). It is mentioned as 
early as Gen. 10 : 15, and occurs frequently in the early history of 
the Israelites. TBeTore the time of Solomon it was more influential 
than Tyre. 

"And •would have no man know it." Desiring 
seclusion for himself and his disciples ; but his fame had preceded 
him, and no doubt his very looks and bearing had attracted atten- 
tion. 

25. "An unclean spirit.'* See Index at end of volume. 

26. "A Greek, a Syrophcenician." By religion, she 
was a Gentile, a " heathen ; " by_J^^e^tjOfthe^j^L£e_^fthe ancient 
Canaa n^es "(Matt. 15 : 22) ; her placeToT abocfe, that parT~of^Syria, 
Tying on the coast, which in ancient times had been inhabited by the 
Phoenicians, and of which Tyre and Sidon were the principal cities. 

2. Whither did he go ? 3. Where was Tyre ? 4. Sidon ? 5. Why 
did he wish that no one should know of his journey ? — 26- 1. By what 
three titles is this woman designated ? 2. In what way could these 
titles be applied to her ? 

168 



Summer, S. MARK, VII. A. D. 29. 

borders of Tyre l and Sidon. And he entered into a 
house, and would have no man know it : and he could 

25 not be hid. But straightway a woman, whose little 
daughter had an unclean spirit, having heard of him, 

26 came and fell down at his feet. Now the woman was 
a 2 Greek, a Syrophcenician by race. And she besought 
him that he would cast forth the 3 devil out of her 

27 daughter. And he said unto her, Let the children 
first be filled : for it is not meet to take the children's 

1 Some ancient authorities omit and Sidon. 2 Or, Gentile. s Gr. demon. 

27. " And he said unto her." St. Mark passes over the 
first two stages of the trial of this woman's faith : a) " But he an- 
swered her not a word" (Matt. 15: 23). b) "And his disciples 
came and besought him, saying, Send her away ; for she crieth after 
us. But he answered and said, I was not sent but unto the lost 
sheep of the house of Israel " (Matt. 15 : 23, 24). To her first re- 
quest the answer is silence ; to her second, a seeming refusal. But 
in spite of all, in her strong faith, she persevered and " came and 
loorshipped him, saying, Lord, help me" (Matt. 15: 25). It is in 
answer to this last request, that Christ speaks the words most fully 
recorded bv Mark in this verse. 

" Let the children first be filled." The " children " here 
are the Jews — "a peculiar treasure" unto God "above all people" 
(Ex. 19: 5) ; his son, even his firstborn (Ex. 4: 22). 

"It is not meet." " What is not meet in itself, may become 
so on suitable entreaty" (Bengel). 

"To the dogs." The Jews were wont to designate the hea- 
then as " dogs." Here, however, the word is softened — little dogs, 
not wild ones, but house dogs, which may find something coming to 
them, wherever children are gathered to eat their meal. " Where 
faith is weak, Christ comes to meet it ; where strong, he holds aloof, 
that it may be perfected " ( Olshausen). 

Our Lord means, — it is not fit to take the blessings meant for the 
Jews and to give them to the Gentiles. These blessings meant for 
the Jews, however, apply only to the personal teaching and miracles 
of Christ, — to what is known as — his prophetic office as teacher, — 
and not to the whole mediatorial office, for the work of Christ as our 
mediator, priest and king, has respect to all men. 

27. 1. How was her faith tried? 2. Who are the "children" re- 
ferred to? 3. Who "the dogs?" 4. What is Christ's meaning? 

169 



The Healing of a ST. MARK, VII. Deaf and Dumb Man. 

28 And she answered and said unto him, Yes, Lord : 
yet the dogs under the table eat of the children's crumbs. 

29 And he said unto her, For this saying go thy way; 
the devil is gone out of thy daughter. 

30 And when she was come to her house, she found 
the devil gone out, and her daughter laid upon the bed. 

31 ^f f And again, departing from the coasts of Tyre 
and Sidon, he came unto the Sea of Galilee, through the 
midst of the coasts of Decapolis. 

32 And g they bring unto him one that was deaf, and 
had an impediment in his speech ; and they beseech him 
to put his hand upon him. 

33 And he took him aside from the multitude, and put 

* Matt. 15. 29. e Matt, 9. 32. Luke 11. 14. 

28. "Yea, Lord: even the dogs." Like Jacob with the 
angel, she wrestles, as it were, with Christ, in her earnestness of 
prayer, and will not let him go until he blesses her. As if she said : 
11 Saidst Thou ' dogs '? It is well ; I accept the title, and the place : 
for the dogs have a portion of the meal — not the first — not the child- 
ren's portion, but a portion still, — the crumbs which fall from the 
table" (Trench). 

29. " For this saying" go thy -way." Matthew records 
an additional saying of Christ : " woman, great is thy faith : 
be it done unto thee even as thou wilt' 1 '' (Matt. 15: 28). Christ 
delayed the gift, in order that he might utter at once this speech, and 
place a crown of glory on her head. See the blessed reward of faith 
and humility — and perseverance in prayer. ( Chrysostom quoted by 
Wordsworth). 

3 1-37 >— The Healing of a Deaf and Dumb Man, 

St. Matt. 15 : 29-31. 

Summer, a. d. 29. 

31. "He "Went out." The route which Christ followed is un- 
certain. The reading of the Revised Version is the one supported by 
the best MSS. As Christ still wished to be secluded, he went first 
northward from Tyre, and, passing through the land of Sidon. pro- 

28. 1. How did this woman manifest her strong faith ? — 29. 1. What 
lessons are we here taught? — 31. 1- Whither did Christ now go? 

170 



Summer, S. MARK, VII. A. J). 29. 

2S l bread and cast it to the dogs. But she answered and 
saith unto him, Yea, Lord : even the dogs under the 

29 table eat of the children's crumbs. And he said unto 
her, Fortius saying go thy way ; the 2 devil is gone 

30 out of thy daughter. And she went away unto her 
house, and found the child laid upon the bed, and the 
2 devil gone out. 

31 And again he went out from the borders of Tyre, 
and came through Sidon unto the sea of Galilee, through 

32 the midst of the borders of Decapolis. And they bring 
unto him one that was deaf, and had an impediment in 
his speech ; and they beseech him to lay his hand upon 

33 him. And he took him aside from the multitude pri- 

1 Or, loaf. 2 Qr. demon. 

bably proceeded along the Phoenician border line, eastward to the 
Jordan, towards Dan, and then journeying along its eastern bank, 
came to Decapolis. 

" Decapolis." This district included some ten cities, the names 
of which are differently given. What part of Decapolis was visited 
is not mentioned. 

32. "They luring" unto him." Matthew mentions that a 
great number of miracles of healing were performed at this time 
(15: 30), one of which Mark here singles out and relates very fully. 
From Matt. 15 : 29 we infer that this happened near the Sea of Ga- 
lilee. 

"Was deaf, and had an impediment in his speech." 
He was deaf from natural causes, as no mention is here made of 
an evil spirit ; he was also almost speechless, incapable of making 
any articulate sounds. 

33. "He took him aside." Compare the case of the blind 
man, Mark 8: 23. a) To avoid all show and display, and b) "that 
the man apart from the tumult and interruptions of the crowd, in 
solitude and silence, might be more receptive of deep and lasting 
impressions ; even as the same Lord does now oftentimes lead a soul 
apart, sets it in the solitude of a sick chamber or in loneliness of 
spirit, or takes away from it earthly companions and friends, when 
he would speak with it, and heal it" (T)*ench). 

2. Where is Decapolis ?— 32. 1. Give Matthew's account of this jour- 
ney? — 33. 1. Why did Christ take him aside? 2. In what way does 
Christ still deal with us ? 

171 



The Healing of a ST. MARK, VII. Deaf and Dumb Man. 

his fingers into his ears, and h he spit and touched his 
tongue ; 

84 And * looking up to heaven, k he sighed, and saith 
unto him, Ephphatha, that is, Be opened. 

35 l And straightway his ears were opened, and the 
string of his tongue was loosed, and he spake plain. 

36 And m he charged them that they should tell no 
man : but the more he charged them, so much the more 
a great deal they published it; 

36 And were beyond measure astonished, saying, He 
hath done all things well : he maketh both the deaf to 
hear, and the dumb to speak. 

* ch. 8. 23. John 9. 6. ^ch. 6. 41. John 11. 41. & 17. 1. * John 11. 33, 38. 
i Isai. 35. 5, 6. Matt. 11. 5. m ch. 5. 43. 



"Put his fingers into his ears." Christ by these actions 
awakened the man's faith, and stirred up in him a lively expectation 
of being cured. 

34. "Looking" up to heaven." An acknowledgment of his 
oneness with the Father, and a testimony to the afflicted man, that 
it was only by the power of God, that he could be healed. On three 
other occasions are we told that Christ looked up to heaven in ado- 
ration and worship, a) Mark 6 : 41 ; b) John 11 : 41 j and c) John 
17: 1. 

"He sighed." This holy sigh was an utterance of the God- 
man, and characteristic of his office as High Priest, — an expression 
of his sympathy with this and every woe, both spiritual and physi- 
cal, which has fallen upon men in consequence of their sins. "It 
was not drawn from him on account of the single tongue and ears 
of this poor man ; but it is a common sigh over all tongues and ears, 
yea, over all hearts, bodies, and souls, and over all men, from Adam 
to his last descendant. This Gospel thus depicts Christ, that he as 
man took such an interest in thee and me, and in all of us, as we 
ought to take in ourselves " {Luther). 



34. 1. What may we learn from the fact that we are told that Christ 
"looked up to heaven?" 2. What other instances have we? 3. Why 
did Christ sigh ? 4. How does Luther explain it ? 

172 



Summer, S. MARK, VII. A. D. 29. 

vatelv, and put his fingers into his ears, and lie spat, 

84 and touched his tongue; and looking up to heaven, he 

sighed, and said unto him, Ephphatha, that is, Be 

35 opened. And his ears were opened, and the bond of 

3G his tongue was loosed, and he spake plain. And he 

charged them that they should tell no man : but the 

more he charged them, so much the more a great deal 

37 they published it. And they were beyond measure 

astonished, saying, He hath done all things well: he 

maketh even the deaf to hear, and the dumb to speak. 



Christ may also have been thinking of the sufferings and sorrows 
occasioned by injurious tongues, and by shameful ears which take 
pleasure in " evil reports." " For the greatest mischief which has been 
inflicted on Christianity has not arisen from tyrants (with persecu- 
tions, murders, and pride, against the word), but from that little 
piece of flesh which abides between the jaws ; it is it that inflicts the 
greatest injury upon the Kingdom of God " [Luther). 

"Ephphatha." The first word heard by the man no longer 
deaf. In the preservation of this Aramaic word, we recognize the 
narrative of an eye and ear-witness. See Introd*, pp. 12, 13, and 
notes on Mark 5 : 41. 

33. "He charged them." The man, and those who had 
brought him. 

" Tell no man." As he did not wish to be thronged by the 
curious and the idle, and also to teach him that our great duty in 
the use of speech is to know when to keep silence. Comp. Mark 1 : 
4-1, 45. 

37. "He hath done all things well." These words re- 
mind us of Gen. 1 : 31. Christ's work is in the highest sense " a new 
creation." 

The effect of this miracle, as related by Matthew, was a gathering 
unto him of great multitudes, " having with them the lame, blind, 
dumb, maimed, and many others ; . . . and he healed them 1 '' (Matt. 
15:30). 



5. What additional thought does Luther suggest ? 6. How can we 
apply this to ourselves? — 36. 1. Why tell no man?— 37. 1. What 
effect had this miracle on the people ? 

173 



Christ Feeds the ST. MARK, VIII. Four Thousand. 

CHAPTER VIII. 

IN those days the multitude being very great, and 
having nothing to eat, Jesus called his disciples unto 
him, and saith unto them, 

2 I have compassion on the multitude, because they have 
now been with me three days, and have nothing to eat : 

3 And if I send them away fasting to their own houses, 
they will faint by the way : for divers of them came from 
far. 

4 And his disciples answered him, From whence can 
a man satisfy these men with bread here in the wilderness ? 

5 a And he asked them, How many loaves have ye? 
And they said, Seven. 

6 And he commanded the people to sit down on the 
ground : and he took the seven loaves, and gave thanks, 
and brake, and gave to his disciples to set before them ; 
and they did set them before the people. 

7 And they had a few small fishes: and b he blessed, 
and commanded to set them also before them. 

a See ch. 6. 38. »> Matt. 14. 19. ch. 6. 41. 

CHAPTER YIIL 
1-9.— Christ feeds the Four Uiousand, 

St. Matt. 15 : 32-38. 
Compare the Feeding of the Five Thousand, St. Mark 6 : 30-44. 
The region of Decapolis, near the Sea of Galilee. Summer, 
a. d. 29. 

1. "In those days." Probably soon after the events re- 
corded in last section. Christ was still on the eastern side of the 
Sea of Galilee. 

2. "I have compassion." Jesus feels compassion for 
human wants and weakness, and will help us in our necessity. 

" Because they continue with me now three days." 
In their eagerness to see the miracles of Christ and hear his precious 
words, they had forgotten their bodilv needs. And yet now, Chris- 
tians complain if they are asked to devote three or four hours on the 

Chap. VIII.— 1. 1. Give time and place of miracle.— 2. 1. What 
two practical lessons do we learn from this verse ? 

174 



Summer, S. MARK, VIII. A. D. 29. 

8 In those days, when there was again a great multi- 
tude, and they had nothing to eat, he called unto him 

2 his disciples, and saith unto them, I have compassion 
on the multitude, because they continue with me now 

3 three days, and have nothing to eat : and if I send 
them away fasting to their home, they will faint in the 

4 way ; and some of them are come from far. And his 
disciples answered him, Whence shall one be able to 

5 fill these men with l bread here in a desert place ? And 
he asked them, How many loaves have ye ? And they 

, 6 said, Seven. And he commandeth the multitude to sit 
down on the ground: and he took the seven loaves, 
and having given thanks, he brake, and gave to his 
disciples, to set before them ; and they set them before 
7 the multitude. And they had a few small fishes : and 
having blessed them, he commanded to set these also 



Lord's day, and one evening in the week, to the public services of 
the Sanctuary. 

3. "And some of them." It is Jesus who speaks these 
words, and they show how clearly and distinctly all our ways, with 
their distances and dangers, are known to him. (Ps. 121 : 8). 

4. "His disciples answered." Though they had but so 
lately witnessed his miracle of feeding the five thousand. An evi- 
dence of their dulness and slowness of faith. The Apostles do not 
conceal their own shortcomings. 

5. " Seven." Though there are several points of resemblance 
between this miracle and that of the feeding of the five thousand, 
there are more of difference : a) in the number of loaves ; b) in the 
number of persons fed ; c) in the number of baskets full of food that 
remained over ; and d) in the events both preceding and following the 
miracle. 

6. "On the ground," See notes on Mark 6: 39. 

" Having- given thanks." A lesson surely to all. If the 
Son of God did not break bread without thanksgiving, how much 
less should we ! 

3. 1. Commit to memory Ps. 121. — 4. 1. Why were the disciples so 
slow in understanding Christ? — 5. 1. In what does this miracle differ 
from that of the feeding of the Jive thousand? — 6. 1. Why ought we to 
ask a Blessing before we sit down to our meals ? 2. Commit Ps. 145 : 
15, 16. 175 



Pharisees demanding ST. MARK, VIII. a sign from Heaven. 

8 So they did eat, and were filled : and they took up 
of the broken meat that was left seven baskets. 

9 And they that had eaten were about four thousand : 
and he sent them away. 

10 And straightway he entered into a ship with his 
disciples, and came into the parts of Dalmanutha. 

11 If c And the Pharisees came forth, and began to 
question with him, seeking of him a sign from heaven, 
tempting him. 

12 And he sighed deeply in his spirit, and saith, Why 
doth this generation seek after a sign ? verily I say unto 
you, There shall no sign be given unto this generation. 

<=Matt. 12. 38. John 6. 30. 

8. "Baskets." A different word altogether from that employed 
in Mark 6 : 43. St. Matthew preserves the same distinction. The 
word here used signifies a different and larger sort of basket. It 
was the kind of basket in which St. Paul was let down from the 
wall of Damascus (Acts 9: 25). 

9. "About four thousand." Matthew adds u beside wo- 
men and children " (15 : 38). 

10-12,— The Pharisees and Sadducees demand a sign 
from Heaven, 

St. Matt. 15 : 39-16 : 4. 

Summer, a. d. 29. 

10. " Straightway." Immediately after Christ had sent the 
multitude away, he crosses the Sea of Galilee and, according to 
Matthew (15: 39) "came into the borders of Magadan' 1 ' 1 (the cor- 
rect reading) ; St. Mark says " into the parts of Dalmanutha. 11 The 
explanation of this seeming divergence is, that St. Mark, with his 
characteristic precision, mentions the more exact place, which was 
in the borders of Magadan, or Magdala. 

11. " The Pharisees came forth." Matthew adds " and 
Sadducees." They came to Dalmanutha, a) either from their dwell- 
ings in the neighborhood of Magdala, or b) more probably from 
Capernaum, which was but a few miles distant. 

8. 1. What kind of baskets were used ? — 10. 1. Whither does Christ 
now go ? 2. Where was Magadan or Magdala ? 3. Dalmanutha ? — 
11. 1. From what place did the Pharisees come? 

176 



Summer, S. MARK, VIII. A. D. 29. 

8 before them. And they did eat, and were filled : and 
the}' took up, of broken pieces that remained over, 

9 seven baskets. And they were about four thousand : 

10 and he sent them #way. And straightway he entered 
into the boat with his disciples, and came into the parts 
of Dalmanutha. 

11 And the Pharisees came forth, and began to question 
with him, seeking of him a sign from heaven, tempting l 

12 him. And he sighed deeply in his spirit, and saith, 
Why doth this generation seek a sign ? verily I say 
unto you, There shall no sign be given unto this gen- 

ifFor "tempting" substitute trying, or making trial of. Am. Com.] 

"Began to question -with him." That is, to dispute or 
argue. They had made arrangements for a decisive contest, and so 
began by seeking of him a sign from heaven. 

"A sign from heaven." They wanted a token from the sly, 
of his prophetic mission, some outward and visible luminous ap- 
pearance in the heavens. Three times before this had the same re- 
quest been made : a) John 2 : 18 ; b) John 6 : 30 ; c) Matt. 12 : 38. 
Signs from heaven were shown in the days of Moses, of Joshua, and 
of Elijah, and they also wanted such a sign, — then they would know 
that his other miracles had not emanated from Satan. 

12. "He sighed deeply in his spirit." Grieved at their 
hardness of heart, and their hypocrisy. " For the demand of a sign 
from heaven was a demand that he should, as the Messiah of their 
expectation, accredit himself by a great miracle ; thus it was funda- 
mentally similar to the temptation in the wilderness, which he had 
repelled and overcome " (Lange). 

" No sign be given." St. Mark omits all reference to the 
signs of the sky, and the sign of Jonah, which Matthew records, 
probably as not likely to be understood by Mark's Gentile readers. 
But hereafter he will show signs from heaven. He will fold up the 
heaven as a scroll, and will eclipse the sun, and the glory of his 
Presence will be like lightning. But the time for these things is 
not yet come " ( Chri/sostom). 

2. Why ? 3. Why did they ask for a sign ? 4. Under what cir- 
cumstances had they, before this, made the same request? — 12. 1. Why 
did Jesus sigh ? 2. What was Christ's answer ? 3. Of what additional 
signs did Christ speak, according to St. Matthew ? 
12 177 



Warnings against ST. MARK, VIII. the Pharisees, 

13 And he left them, and entering into the ship again 
departed to the other side. 

14 T Now the disciples had forgotten to take bread, 
neither had they in the ship with them more than one 
loaf. 

15 d And he charged them, saying, Take heed, be- 
ware of the leaven of the Pharisees, and of the leaven of 
Herod. 

16 And they reasoned among themselves, saying, It is 
because we have no bread. 

17 And when Jesus knew it, he saith unto them, 
Why reason ye, because ye have no bread ? e perceive ye 

d Luke 12. 1. e C h. 6. 52. 

13-21. — Warnings against the Pharisees and the 
Sadducees. 

St. Matt. 16 : 5-12. 

Summer, a. d. 29. 

13. "He left them." Probably at Dalmanutha, or Caper- 
naum. "A just severity (Tit. 3: 10). Jesus never left the multi- 
tude so " (Bengel). 

" To the other side." To the eastern shore of the Sea of Ga- 
lilee, probably in the neighborhood of Bethsaida-Julias. 

14. "They had not . . . more than one loaf." Recorded 
only by Mark. The disciples had altogether omitted to make pro- 
vision for their common wants, either a) because Christ had so sud- 
denly departed, or else b) because they had carelessly neglected 
their duty. 

15. "Beware of the leaven of the Pharisees." That 
is, of their doctrine and teaching. The word leaven is generally 
used to represent any bad influence which works and spreads in the 
hearts of men (1 Cor. 5 : 6-8 ; Gal. 5:9). In Matt. 13 : 33, " The 
Parable of the Leaven," it is, however, used to represent the blessed 
sanctifying influence of Christ's Kingdom in the world. 



13. 1. How did Christ show his displeasure? — 14. 1. Why did they 
have only one loaf on the boat? — 15. 1. What did Christ mean by the 
leaven of the Pharisees ? 2. In what sense is leaven generally used in 
the New Testament? 3. Illustrate. 4. What exception? 

178 



Summer, S. MARK, VIII. A. D. 29. 

13 eration. And he left them, and again entering into 
the boat departed to the other side. 

14 And they forgot to take bread; and they had not in 

15 the boat with them more than one loaf. And he charged 
them, saying, Take heed, beware of the leaven of the 

16 Pharisees and the leaven of Herod. And they reasoned 

17 one with another, * saying, 2 We have no bread. And 
Jesus perceiving it saith unto them, Why reason ye, be- 

1 Some ancient authorities read because they had no bread. 
* Or, It is because we have no bread. 



u Be not anxious about lack of earthly bread, but concerning the 
dangerous mental nourishment which hypocrites set before you. . . . 
And there is a peculiar fitness in the language, from the fact that 
the disciples, who but shortly before had twice witnessed miracles 
wrought upon bread, and had even assisted in its distribution, were 
now themselves experiencing the want of bread ; and might thus the 
better think of spiritual bread, and realize the necessity of sound 
doctrine " [Bengel). 

"And the leaven of Herod." Instead of "the leaven of 
Herod," St. Matthew adds "and Sadducees." Christ a) warned his 
disciples against all three — the leaven of the Pharisees (hypocrisy, 
Luke 12 : 1), of the .Sadducees (unbelief), and of Herod (worldli- 
ness) ; or else b) Herod may have shown so much of worldly unbe- 
lief as to have been joined with the Sadducees in our Lord's warn- 
ing, — for " Herod certainly coincided with the anti-scriptural, anti- 
Messianic, Hellenizing universalism of the Sadducees, although he 
did not adhere to their party in its dogmatic views and coloring " 
(Lange). 

16. "We have no bread." How slow the disciples were to 
understand the spirituality of their Master's teaching ! They thought 
that in the place to which they were coming they would have to buy 
bread, and that our Lord would scruple to eat bread prepared by the 
Pharisees or Sadducees. 

17. "Why reason ye?" " Men pass a great part of their 
time, by day and night, in troublous reasonings" (Bengel). 

5. What does Bengel say with reference to the meaning and fitness 
of these words of Christ at this time? 6. Against what three parties 
did Christ warn them at this time ? 7. What was the leaven of the 
Pharisees? 8. Of the Sadducees ? 9. Of Herod ?— 16. 1. What mean- 
ing did the disciples give to Christ's words ? — 17. 1. What ought the 
disciples to have known ? 

179 



Christ heals ST. MARK, VIII. a Blind Man. 

not yet, neither understand? have ye your heart yet 
hardened ? 

18 Having eyes, see ye not? and having ears, hear ye 
not? and do ye not remember? 

19 f When I brake the five loaves among five thou- 
sand, how many baskets full of fragments took ye up ? 
They say unto him, Twelve. 

20 And s when the seven among four thousand, how 
many baskets full of fragments took ye up ? and they 
said, Seven. 

21 And he said unto them, How is it that h ye do not 
understand ? 

22 T And he cometh to Bethsaida ; and they bring a 
blind man unto him, and besought him to touch him. 

23 And he took the blind man by the hand, and led 
him out of the town ; and when ! he had spit on his eyes, 
and put his hands upon him, he asked him if he saw 
ought. 

24 And he looked up, and said, I see men as trees, 
walking. 

* Matt 14. 20. ch. 6. 43. Luke 9. 17. John 6. 13. s^er. 8. Matt. 15. 37. 
h ver. 17. chap. 6. 52. J ch. 7. 33. 



"Neither understand." They did not understand a) that 
he was speaking of spiritual leaven, and b) that even had they been 
in want of food, they need not have vexed themselves, as they should 
have trusted him to provide. (After How.) 

18. "Do ye not remember?" Sin assails even the mind 
and the memory. They ought to have understood, even had those 
two miracles to which Christ refers, not been wrought. " We ought 
to keep even the particulars of God's works in mind, and hope from 
succor once received, for succor still to come " (Bengel). How faith- 
fully the Evangelists record the weaknesses and failings of the disci- 
ples, and the reproofs of our Lord. 

19. " Baskets full." "Why do the Revisers translate " baskets 
full" in v. 19, but "basketfuls" in v. 20? Because such is the 
idiom and reading of the original Greek. 



18. 1. Why did they not understand? 

180 



Summer f S. MARK, VIII. A. D. 29. 

cause ye have no bread ? do ye not yet perceive, neither 

18 understand *? have ye your heart hardened ? Having 
eyes, see ye not? and having ears, hear ye not? and do 

19 ye not remember ? When I brake the five loaves 
among the five thousand, how many 1 baskets full of 
broken pieces took ye up ? They say unto him, Twelve. 

20 And when the seven among the four thousand, how 
many 3 basketfuls of broken pieces took ye up ? And 

21 they say unto him, Seven. And he said unto them, 
Do ye not yet understand ? 

22 And they come unto Bethsaida. And they bring to 

23 him a blind man, and beseech him to touch him. And 
he took hold of the blind man by the hand, and 
brought him out of the village ; and when he had spit 
on his eyes, and laid his hands upon him, he asked 

24 him, Seest thou aught ? And he looked up, and said, 

1 Basket in rer. 19 and 20 represents different Greek words. 

21. "Do ye not yet understand?" That I am not 
speaking about the smallness of your "provision of bread." Surely 
the light is now breaking through your minds ! 

22-26. — Clirist heals a JBlind man* 

Summer, a. d. 29. 

This incident is recorded by Mark alone. 

22. "Bethsaida." Bethsaida-Julias, on the eastern side of 
the Jordan, a little to the north of the Sea of Galilee. 

"A blind man." From verse 24, we infer that he had not 
been born blind, but had become so. 

23. " Brought him out of the village." See notes on 
the " Healing of the Deaf and Dumb man," Mark 7 : 33. What a 
beautiful picture is this, of Jesus leading the blind man by the hand 
out of the village. So Christ, who is the Light of the world, by the 
merciful dealings of his Providence, still leads men, blind in spirit, 
aside from the noise and distraction of the world, that he may bestow 
upon them spiritual sight. 



22. 1. Where did this miracle occur? — 23. 1. In what way can 
we apply this verse? 

181 



The Confession ST. MARK, VIII. of Peter. 

25 After that he put his hands again upon his eyes, 
and made him look up : and he was restored, and saw 
every man clearly. 

26 And he sent him away to his house, saying, 
Neither go into the town, k nor tell it to any in the 
town. 

2T Tf And Jesus went out, and his disciples, into the 
towns of Csesarea Philippi : and by the way he asked his 
disciples, saying unto them, Whom do men say that I 
am? 

28 And they answered, ! John the Baptist : but some 
say, Elias ; and others, One of the prophets. 

*Matt. 8. 4. ch. 5. 43. iMatt. 14. 2. 



25. "Then again he laid his hands." Note the pro- 
gressive character of this miracle. He healed the man by degrees, 
a) because his faith was weak, and this gradual experience of re- 
covered sight would lead him to a higher degree of faith, and b) be- 
cause he would thus teach us that the process of the spiritual illu- 
mination of the soul is also gradual. 

26. " Do not even enter into the village." Such is the 
reading according to the best mss. The man was not a native of 
Bethsaida, but would naturally have returned thither, if Christ had 
not forbidden him. 

" Our Lord had led the blind man out of Bethsaida to heal him, 
and tells him not even to enter the village after he is healed, in order 
to warn the world, that if men will not attend to the evidence of the 
Gospel, and use the Means of Grace proffered to them, those bless- 
ings, slighted by them, will be withdrawn from them " ( Words- 
worth). 

27-30.— The Confession of Peter. 

St. Matt. 16 : 13-20. St. Luke 9 : 18-21. 

Summer, a. d. 29. 

27. "Went forth." Although neither the time nor the 
place whence, is recorded, the natural inference is, that the Lord 

25. 1. What do we mean by the progressive character of this mira- 
cle? 2. Why did Christ heal this man by degrees? — 26. 1. Why was 
he not to enter the village ? 2. What does this command teach us ? — 

182 



Summer, • S. MARK, VIII. A. D. 29. 

25 I see men ; for I behold them as trees, walking. Then 
again he laid his hands upon his eyes ; and he looked 
steadfastly, and was restored, and saw all things clearly. 

26 And he sent him away to his home, saying, Do not 
even enter into the village. 

27 And Jesus went forth, and his disciples, into the 
villages of Caesarea Philippi : and in the way he asked 
his disciples, saying unto them, Who do men say that 

28 I am ? And they told him, saying, John the Baptist : 
and others, Elijah ; but others, One of the prophets. 

journeyed directly from Bethsaida-Julias toward Caesarea Philippi, 
which was situated among the mountains, near one of the sources 
of the Jordan, about 30 miles north of the Sea of Galilee. 

"Into the villages." Of that district of country, of which 
Caesarea Philippi was the centre. 

" Caesarea Philippi." That is Philip 's Ccesarea in contra- 
distinction to the still more important Ccesarea, situated on the 
Mediterranean Sea. Its ancient name was Paneas, and had been 
rebuilt by Philip the tetrarch, and called by him Caesarea, in honor 
of the Roman Caesar, the emperor Tiberius. It lay in the centre of 
some of the grandest scenery in Syria. 

"In the way." As they journeyed northward on the eastern 
side of the Jordan. " Godly conversation occupied them on the 
journey " {Bengel). 

"He asked his disciples." Not for his own information 
(John 2 : 25), but to test the faith of his disciples, and prepare them 
for the mournful tidings of his coming sufferings and death. 

28. "And they told him." " In this answer we have the 
explanation, which common rumor, in his own days, offered of his 
marvelous works, a) Some, like the guilty Herod, said he was John 
the Baptist risen from the dead ; 6) others that he was Elijah, who, 
like Enoch, had never died, but was taken up bodily to heaven" and 
whose return was expected by the Jews (Mai. 4: 5) ; "c) others that 
he was Jeremiah (Mai. 16 : 14), who was expected to inaugurate 
the reign of the Messiah • d) others again that he was one of the 
'old prophets,' (Luke 9: 19). But they did not add that any re- 
garded him as the Messiah " [Maclear). 

27. 1. Where was Caesarea Philippi? 2. Why did he ask his dis- 
ciples this question ? — 28. 1. What were the common reports about 
Christ ? 

183 



Christ foretells ST. MARK, VIII. his Passion. 

29 And he saith unto them, But whom say ye that I 
am ? And Peter answereth and saith unto him, m Thou 
art the Christ. 

30 And he charged them that they should tell no man 
of him. 

31 Tf And n he began to teach them, that the Son of man 
must suffer many things, and be rejected of the elders, 
and of the chief priests, and scribes, and be killed, and 
after three days rise again. 

32 And he spake that saying openly. And Peter took 
him, and began to rebuke him. 

m John 6. 69. & 11. 27. * Matt. 17. 22. 

29. "Who say ye that I am?" It is not enough to 
know what the opinions of others are ; we should have a reasonable 
faith of our own (1 Pet. 3 : 15). 

"Peter answereth.." St. Mark omits the fuller confession, 
and the great blessing pronounced upon St. Peter, which St. Mat- 
thew alone relates. St. Peter speaking by St. Mark, did not choose 
to give prominence to his own name. (See Introd. p. 14). 

"Thou art the Christ." " The Christ of Cod " (Luke 9 : 
20), Matthew adds "the Son of the living God" (16 : 16). See 
notes on Mark 1 : 1. This wonderful confession declares our Lord's 
office as well as his divine nature. 

30. "He charged them that they should tell no 
man." a) Because the Apostles themselves did not fully under- 
stand the true nature of Christ's kingdom and office (Matt. 16 : 22), 
and were not qualified to preach it to others ; and b) because few 
were prepared to receive the blessed truth which the Apostles were 
beginning to realize. 

A solemn warning to those who send forth persons to preach the 
Gospel, without due ministerial preparation and discipline ; and 
against the presumption of those who take on themselves the office 
of the Christian Ministry, without adequate training for their sacred 
and difficult work. 

" He who injudiciously declares a mystery to persons who do not 
comprehend it, does an injury to himself and to others " (Bengel). 

29. 1. What personal question did Christ then ask ? 2. How may 
we apply this to ourselves ? 3. What was Peter' s answer ? 4. What 
was implied by these words of Peter? — 30. 1. Why did Christ charge 
them not to tell any one ? 2. What practical lessons do we learn from 
this? 

184 



Summer, S. MARK, VIII. A. D. 29. 

29 And he asked them, But who say ye that I am ? Peter 
answereth and saith unto him, Thou art the Christ. 

30 And he charged them that they should tell no man of 

31 him. And he began to teach them, that the Son of 
man must suffer many things, and be rejected by the 
elders, and the chief priests, and the scribes, and be 

32 killed, and after three days rise again. And he 

31. — Christ foretells his Passion, 

St. Matt. 16 : 21. St. Luke 9 : 22. 

Summer, a. d. 29. 

31. "He began to teach." In the neighborhood of Caesarea 
Philippi. 

" Son of man." See notes on Mark 2:10. This title Christ 
applied to himself first in John 1 : 51, "on the first occasion when 
men were found to acknowledge him as the Messiah and the Son of 
God ; thenceforward he used it very frequently both before and 
after predicting the Passion. . . . Nor was this appellation one 
suited to his humiliation only ; he is called the Son of man on every 
striking occasion either of humiliation or exaltation (See John 12 : 
34)" (Bengel). 

"Must suffer many things." The disciples had been 
strengthened by the confession made in their name by St. Peter, 
and are now better prepared to hear the prophecy of his sufferings. 

Observe Christ's method of teaching. He first taught them that 
he was the Christ, and then, that the Christ must suffer, die and 
rise again. In this, his first announcement, Christ mentions his 
sufferings and death in general terms ; in his second, he adds the fact 
that he will be betrayed into the hands of men (Mark 9 : 30-32) ; 
and in his third he mentions the full details of the sufferings he has 
to endure (Mark 10 : 32-34). Cf. Harmony, Sections 85, 91, 141. 

32, 33.— The Kebuke of Peter. 

St. Matt. 16 : 22, 23. 
Summer, a. d. 29. 

32. "Openly." Plainly and without reserve, previously he 
had only hinted at it. 

31. 1. On what occasion does Christ first apply the title of the Son 
of man to himself? 2. How were the disciples prepared for this pro- 
phecy of his sufferings ? 3. How often did he foretell them ? 4. What 
difference between these announcements ?— 32. 1. What is here meant 
by openly ? 

185 



The Cross ST. MARK, VIII. must be borne. 

33 But when he had turned about and looked on his 
disciples, he rebuked Peter, saying, Get thee behind me, 
Satan : for thou savourest not the things that be of God, 
but the things that be of men. 

34 And when he had called the people unto him with 
his disciples also, he said unto them, ° Whosoever will 
come after me, let him deny himself, and take up his 
cross, and follow me. 

35 For p whosoever will save his life shall lose it ; but 
whosoever shall lose his life for my sake and the gospel's, 
the same shall save it. 

36 For what shall it profit a man, if he shall gain the 
whole world, and lose his own soul ? 

o Matt. 10. 38. Luke 14. 27. P John 12. 25. 



"Began to rebuke him." St. Matthew (16: 22) records 
the very words of this rebuke. " He acted too familiarly, presuming 
on the fact of the confession he had made ; but our Lord puts him 
into his proper place " {Bengel). 

33. " Turning about, and seeing." Notice the graphic 
touches of St. Mark. 

" Get thee behind me, Satan." Compare the words which 
Christ addressed to the devil in the wilderness (Matt. 4: 10). It was 
indeed Satan who was making use of Peter, for it was nothing less 
than a renewal of the temptation which the devil put before our Lord 
in the wilderness, to gain the crown without the cross. 

" Thou mindest not the things of God." The precious 
words of the Cross. Compare 1 Cor. 1 : 18-25. 

34—9: 1,—TJie Cross must be borne. 

St. Matt. 16 : 24-28. St. Luke 9 : 23-27. 

Same time and place as last section. 

34. "The multitude with his disciples." For crowds 
followed him even in these lonely regions, near Cassarea Philippi. 

2. With what words did Peter rebuke him ? 3. In what did his 
sin lie ?— 33. 1. Of what temptation are we here reminded? 2. What 
parallel between the two? 3. What is meant by the things of God? — 
34. 1. What is meant by denying self? 

186 



Summer, S. MARK, VIII. A. D. 29. 

spake the saying openly. And Peter took him, and 

33 began to rebuke him. But he turning about, and 
seeing his disciples, rebuked Peter, and saith, Get thee 
behind me, Satan : for thou mindest not the things of 
God, but the things of men. 

34 And he called unto him the multitude with his dis- 
ciples, and said unto them, If any man would come 
after me, let him deny himself, and take up his cross, 

35 and follow me. For whosoever would save his ! life shall 
lose it ; and whosoever shall lose his 1 life for my sake 

36 and the gospel's shall save it. For what doth it pro- 
fit a man, to gain the whole world, and forfeit his ^ife? 

1 Or, soul. 

"Let him deny himself." The word is very expressive in 
the Greek, — let him entirely renounce himself. The cost of being 
Christ's disciple is the renouncing of all earthly ease, comfort, dig- 
nity and glory j " whosoever he be of you that renounceth not all 
that he hath, he cannot be my disciple" (Luke 14: 33), " casting 
down imaginations and every high thing that is exalted against the 
knowledge of God, and bringing every thought into captivity to the 
obedience of Christ' 11 (2 Cor. 10: 5), crucifying u the flesh with the 
passions and the lusts thereof" (Gal. 5: 24). 

" Take up his cross." Every true Christian must take up 
his cross, which the world in its opposition and hate will get ready 
for every true follower of Jesus. 

" Follow me." Christ takes the lead with his cross, and his 
true disciples follow, each one bearing his own particular cross. 

35. " Save his life." Whosoever would save his own life, as 
the life of the natural man, shall lose his spiritual life, and perhaps 
his bodily life too ; and whosoever shall lose his natural life, self 
beina; entirely cast aside by denial, shall save it spiritually. 

" For my sake." " This is the grand object of self-denial : yet 
many lose their lives for their own or the world's sake" {Bengel). 

36. "His life." That is, his soul, or, eternal life. The price 
which the earthly-minded man pays for the profit and pleasure of this 
life is his soul. 

2. What is a Christian's cross? — 35. 1. What is the result of selfish- 
ness ? 2. What the reward of self-denial ? 3. What must be the mo- 
tive of all self-denial? — 36. 1. Why is the salvation of the soul so 
valuable ? 

187 



The Coming ST. MARK, IX. of the Kingdom. 

37 Or what shall a man give in exchange for his 
soul? 

38 q Whosoever therefore r shall be ashamed of me and 
of my words in this adulterous and sinful generation ; of 
him also shall the Son of man be ashamed, when he 
cometh in the glory of his Father with the holy angels. 



CHAPTER IX. 

AND he said unto them, Verily I say unto you, That 
there be some of them that stand here, which shall 
not taste of death, till they have seen a the kingdom of 
God come with power. 

2 1" And after six days Jesus taketh with him Peter, 
and James, and John, and leadeth them up into an high 

i Mat. 10. 33. Luke 12. 9. * See Rom. 1. 16. 2 Tim. 1. 8. & 2. 12. 

» Matt. 24. 30. & 25. 31. Luke 22. 18. 

37. "In exchange." If a man really knew or believed that 
otherwise he would be utterly lost, would he not willingly give the 
whole world, if he had it ? 

38. "Ashamed of me and of my words." The false 
shame which prevents an open acknowledgment of belief in Christ 
and the doctrines of the Gospel, is one of the severest temptations 
which try the faith of catechumens, and is one of the strongest mo- 
tives to keep men out of the visible Church. 

" Adulterous." That is, unfaithful to God. 

"When he cometh in the glory of his Father." To 
judge " the quick and the dead," and " to render to each man ac- 
cording as his work is " (Rev. 22 : 12). 

9:1 " Of them that stand by." Of his disciples, or of the 
multitude, to whom he was speaking. 

" Shall in no wise taste of death." That is, shall not 
die. 

" The Kingdom of God come with power." The mean- 
ing is, that before all then present should be dead, there would be 



37. 1. When do we fully realize the value of a soul ?— 38. 1. What 
is one of the severest temptations of young Christians ? 
Chap. IX. 1, 1. Who is meant by them that stand by ? 

188 



Summer, S. MARK, IX. A. 1). 29. 

37 For what should a man give in exchange for his 1 life ? 

38 For whosoever shall be ashamed of me and of my words 
in this adulterous and sinful generation, the Son of man 
also shall be ashamed of him, when he cometh in the 

9 glory of his Father with the holy angels. And he said 
unto them, Verily I say unto you, there be some here 
of them that stand by, which shall in no wise taste of 
death, till they see the kingdom of God come with 
power. 
2 And after six days Jesus taketh with him Peter, and 
James, and John, and bringeth them up into a high 

1 Or, soul. 

some convincing proof that Christ's Kingdom had been actually 
established on earth. The reference may be a) to Christ's Ascension 
into heaven and the pouring out of the Holy Ghost on the day of 
Pentecost; or, b) to the destruction of Jerusalem. 

" Something future, and to occur in that generation ; but yet not 
immediately impending, otherwise all, or nearly all, of them would 
have beheld it. This period had various intervals, as there were 
also various degrees of the seeing, up to the deaths (which occurred 
at various dates) of those who beheld it. And the coming of the 
Son of Man reached one stage before the death of James (a. d. 44), 
Acts 12 : 2 ; another before the death of Peter (a. d. 68) ; another, 
and last one, before the death of John (a. d. 100), in that most 
glorious revelation of the Coming of Christ which John described" 
(Bengel). 

CHAPTER IX. 
2-10. ?— The Transfiguration. 

St. Matt. 17 : 1-9. St. Luke 9 : 28-36. 

Summer, a. d. 29. In the region of Ccesarea Philippi. 

2. "After six days." St. Luke says, about eight days after 

these sayings. The two accounts are perfectly consistent, for St. 

Luke includes the fractional days at the beginning and close of the 

six full days. 

" Peter, and James, and John." See notes on Mark 5 : 
37. 

2. When did the Kingdom come with power ? 

189 



The Transfiguration ST. MARK, IX. of Christ. 

mountain apart by themselves : and he was transfigured 
before them. 

3 And his raiment became shining, exceeding b white 
as snow ; so as no fuller on earth can white them. 

4 And there appeared unto them Elias with Moses : 
and they were talking with Jesus. 

5 And Peter answered and said to Jesus, Master, it is 
good for us to be here : and let us make three tabernacles ; 
one for thee, and one for Moses, and one for Elias. 

6 For he wist not what to say ; for they were sore 
afraid. 

i>Dan. 7. 9. Matt. 28. 3. 



"Into a high mountain." Tradition, dating back to the 
fourth century, points to Mt. Tabor, situated about 6 miles east of 
Nazareth and 15 from the Sea of Galilee. But this tradition is not 
trustworthy. From the narrative we infer it was in the neighborhood 
of Caesarea Philippi, probably on some spur of Mt. Hermon. St. 
Luke (9 : 28) tells us Christ went up to pray. 

" Was transfigured." From Luke 9 : 37, we infer that they 
retired to the mountain in the evening of the day, and that the trans- 
figuration took place at night. It was while engaged in prayer 
(Luke 9: 29) that he was transfigured before them, literally u he 
was changed in form," — the inward divine glory which Jesus always 
had, manifested itself in visible brightness. 

3. " His garments." St. Mark confines his description to 
the effect of the transfiguration on the raiment, St. Matthew and St. 
Luke also refer to the transfigured appearance of Christ's countenance. 
In the eyes of the three Apostles he seemed to clothe himself with 
light as a garment (Ps. 104: 2 ; Hab. 3:4). 

"No fuller on earth can whiten them." The business 
of a fuller in ancient times consisted chiefly in cleansing and whiten- 
ing linen garments. The earthly fuller restores material clothing 
to its natural whiteness ; the heavenly Fuller gives perfect purity 
(Mai. 3:2). 

4. "Elijah with Moses." The representatives of the Law 
and the Prophets. They appeared to show their union with, and 

2. 1. Give time and place of Transfiguration ? 2. What time of the 
day? 3. What is meant by being transfigured? — 3. 1. What change in 
his raiment ? 2. What in his countenance ? — 4. 1. Of what were Elijah 
and Moses the representatives ? 

190 



Summer, S. MARK, IX. A. D. 29. 

mountain apart by themselves : and he was transfigured 

3 before them : and his garments became glistering, ex- 
ceeding white; so as no fuller on earth can whiten 

4 them. And there appeared unto them Elijah with 

5 Moses ; and they were talking with Jesus. And 
Peter answereth and saith to Jesus, Rabbi, it is good 
for us to be here : and let us make three 1 tabernacles ; 
one for thee, and one for Moses, and one for Elijah. 

" 6 For he wist not what to answer ; for they became sore 

iOr, booths. 

subordination to, Jesus Christ and the Gospel, and to bear testimony 
to the transcendent excellence of His Glory and that of the Gospel 
(2 Cor. 3: 11), and that he is the Christ of whom Moses and the 
Prophets did write (John 5 : 46 ; Acts 10 : 43). (After Words- 
worth). 

These two had departed from amongst men in an exceptional 
manner. See 2 Kings 2:11; and Deut. 34 : 5, 6 ; Jude 9. 

" They were talking- with Jesus." Not with the disciples. 
St. Luke tells us the subject of this mysterious conversation was the 
decease which Christ was about to accomplish at Jerusalem (9 : 31). 
" The subject is momentous; and the word (decease or departure) 
is a weighty one, which implies at once Christ's Passion, Crucifixion, 
Death, Resurrection, and Ascension" (Bengel). 

5. " And Peter answereth." At the time of the Trans- 
figuration the three disciples were " heavy with sleep," and " when 
they were fully awake, they saw his glory, and the two men that 
stood with him " and just as Moses and Elijah " were parting " from 
Jesus (Luke 9: 32, 33), the impulsive and eager Peter, in his 
amazement and awe spoke to his Master. He is represented as an- 
swering, although no remark had been addressed to him. 

"Let us make three tabernacles." St. Peter wished to 
detain Moses and Elijah. He puts these two on an equality with 
Christ, so great was his stupefying amazement ; but, St. Mark adds, 
probably from St. Peter's own dictation, " he wist not what to an- 
swer ; for they became sore afraid." 

2. Why were they present with Christ ? 3. Give us an account of 
their leaving this world ? 4. With whom were they conversing? 5. 
What was the subject of their conversation? 6. What did it include? 
7. Repeat the Apostles' Creed. — 5. 1- Describe the circumstances under 
which Peter addressed Christ? 2. Why did Peter want three taber- 
nacles ? 3. What error did Peter commit ? 4. What excuse for him ? 

191 



The Question as to ST. MARK, IX. the Coming of Elijah. 

7 And there was a cloud that overshadowed them : 
aud a voice came out of the cloud, saying, This is my be- 
loved Son : hear him. 

8 And suddenly, when they had looked round about, 
they saw no man any more, save Jesus only with them- 
selves. 

9 And as they came down from the mountain, he 
charged them that they should tell no man what things 
they had seen, till the Son of man were risen from the 
dead. 

10 And they kept that saying with themselves, ques- 
tioning one with another what the rising from the dead 
should mean. 

11 T And they asked him, saying, Why say the scribes 
c that Elias must first come? 

12 And he answered and told them, Elias verily cometh 
first, and restoreth all things ; and d how it is written of 

o Mai. 4. 5. a Ps. 22. 6. Isai. 53. 2, &c. Dan. 9. 26. 



7. "A voice out of the cloud." See notes on Mark 1 : 
11. This scene and this voice from heaven was indelibly impressed 
upon the memory of St. Peter, and in after years he recalls the 
glorious vision: For we did not follow cunningly devised fables, 
when we made known unto you the power and coming of our Lord 
Jesus Christ, but we were eyewitnesses of his majesty. For he re- 
ceived from God the Father honour and glory, when there came 
such a voice to him from the excellent glory, This is my beloved Son, 
in whom I am well pleased : and this voice we ourselves heard come 
out of heaven, when we were with him in the holy mount " (2 Pet. 1 : 
16-18). St. John also refers to this scene in John 1 : 14 ; 1 John 1:1. 

9. " They should tell no man." " Not even to their fellow- 
disciples" (Bengel). 

" Should have risen." It was only after the Resurrection 
and the pouring out of the Holy Spirit on the day of Pentecost that 
the minds of the disciples were opened to the reception of many 
truths which would not have been understood before. 



7. 1. How often was a voice from heaven heard ? 2. How does Peter 
refer to this vision in after life ? 3. St. John ?— 9. 1. Why tell no man ? 

192 



Summer, S. MARK, IX. A. D. 29. 

7 afraid. And there came a cloud overshadowing them : 
and there came a voice out of the cloud, This is my be- 

8 loved Son : hear ye him. And suddenly looking 
round about, they saw no one any more, save Jesus 
only with themselves. 

9 And as they were coming down from the mountain, 
he charged them that they should tell no man what 
things they had seen, save when the Son of man should 

10 have risen again from the dead. And they kept the 
saying, questioning among themselves what the rising 

11 again from the dead should mean. And they asked 
him, saying, 1 The scribes say that Elijah must first 

12 come. And he said unto them, Elijah indeed cometh 
first, and restoreth all things : and how is it written of 

1 Or, How is it that the scribes say . . . come f 

11"13. — The Question as to the Coming of Elijah, 

St. Matt. 17 : 10-13. 
Summer, a. d. 29. On their way down from the mountain. 

11. "Elijah must first come." The scribes maintained 
that Jesus was not the Messiah promised in the Old Testament, for 
this among other reasons, because Elijah had not yet come, as Ma- 
lachi predicted: "Behold, I will send you Elijah the prophet before 
the coming of the great and dreadful day of the Lord" (4: 5). 

The attempt to interpret these words of Christ as implying a pre- 
diction of a future advent of Elijah in person involves serious diffi- 
culties ; for the meaning is: the prophecy is true, Elijah indeed 
cometh first, and restoreth all things, by turning " many of the chil- 
dren of Israel . . . unto the Lord their God," and " the hearts of the 
fathers to the children, and the disobedient to walk in the wisdom 
of the just," by making "ready for the Lord a people prepared for 
him" (Luke 1:17; Mai. 4:6) ; — but all this is already fulfilled — 
Elijah is come (v. 13), not indeed Elijah the Tishbite, in his own 
person, but John the Baptist "in the spirit and power of Elijah" 
(Luke 1 : 17), and they have also done unto him whatsoever they 
wished. 

11. 1. What great objection did the Jews offer to prove that Christ 
was not the Messiah? — 12. 1. Who was this Elijah who came before 
Christ ? 2. In what way did he restore all 

193 



The Healing of ST. MARK, IX. the Lunatic Child. 

the Son of man, that he must suffer many things, and e be 
set at nought. 

13 But I say unto you, That f Elias is indeed come, and 
they have done unto him whatsoever they listed, as it is 
written of him. 

14 1[ And when he came to his disciples, he saw a great 
multitude about them, and the scribes questioning with 
them. 

15 And straightway all the people, when they beheld 
him, were greatly amazed, and running to him saluted 
him. 

16 And he asked the scribes, What question ye * with 
them? 

17 And one of the multitude answered and said, Mas- 
ter, I have brought unto thee my son, which hath a dumb 
spirit ; 

1 8 And wheresoever he taketh him, he 2 teareth him : 
and he foameth and gnasheth with his teeth, and pineth 
away : and I spake to thy disciples that they should cast 
him out ; and they could not. 

« Luke 23. 11. Phil. 2. 7. * Matt. 11. 14. & 17. 12. Luke 1. 17. 

l Or, among yourselves ? 2 Or, dasheth him,. 

" He should suffer many things." Compare Luke 24 : 25- 
27. To lose sight of the sufferings of the Messiah was to lose sight 
of one of the most important features of the Old Testament pro- 
phecy. 

"And be set at nought." See especially Isa. 53. 

14-29. — The Healing of the Lunatic Child. 

St. Matt. 17 : 14-21. St. Luke 9 : 37-42. 

Summer, a. d. 29. In the neighborhood of Ccesarea Philvppi. 
15. ""Were greatly amazed." Either a) because they were 
struck by the supernatural radiance of Christ's countenance, which 
still may have retained some traces of its heavenly glory, as that of 
Moses when he came down from Mount Sinai (Ex. 34 : 29, 30), though 
they were ignorant of what had taken place on the Mount; or b) 

3. On what occasion did Christ explain the prophecies concerning 
him in the Old Testament? 4. Read Isai. 53 ? — 14. 1. Give time and 
place of miracle ? — 15. 1. Why were the multitude amazed? 

194 



A. D. 29. 

the Son of man, that he should suffer many things and 

13 be set at nought? But I say unto you, that Elijah 
is come, and they have also done unto him whatso- 
ever they listed, even as it is written of him. 

14 And when they came to the disciples, they saw a 
great multitude about them, and scribes questioning 

15 with them. And straightway all the multitude, when 
they saw him, were greatly amazed, and running to 

16 him saluted him. And he asked them, What question 

17 ye with them ? And one of the multitude answered 
him, ! Master, I brought unto thee my son, which hath 

18 a dumb spirit ; and wheresoever it taketh him, it 2 dash- 
eth him down : and he foameth, and grindeth his teeth, 
and pineth away : and I spake to thy disciples that they 

1 Or, Teacher. 2 Or, rendeth him. 

because he came at such an opportune time, just when he was needed, 
for the disciples were in great difficulty. 

" Saluted him." Showing their reverence and delight in 
seeing him, for there were many who were distressed by'the failure 
of the Apostles, and hoped now that the scribes would be put to 
silence and the sufferer healed. 

16. " "What question ye ?" The scribes had doubtless 
been disputing with the Apostles, and reviling them, and putting 
them to shame before the multitude, because they were not able to 
cast out this dumb and deaf spirit. 

17. " One of the multitude." Neither the scribes, from 
fear, nor the Apostles, from shame, ventured to speak. The father 
of the poor sufferer had to explain. 

" A dumb spirit." The boy was a demoniac, and the demon 
had deprived him of the use of the organs of speech and hearing. 
(As to demons, and their influence, see notes on Mark 1 : 23). 

18. " He foameth." The description of the boy's sufferings 
is peculiar to St. Mark. 

"And they were not able." Yet at other times they had 
cast out devils. They lacked that deep undoubting faith which is 
the cause of all failure in spiritual things. (See verse 29). 

2. Why were they so glad to see him?— 16. 1. What question did 
Christ ask them ? — 17- I- Who answered? 2. What had been the oc- 
casion of their disputing? — 18. 1. Why had not the disciples been able 
to cast out this evil spirit ? 

195 



TJie Healing of ST. MARK, IX. the Lunatic Child. 

19 He answereth him, and saith, O faithless genera- 
tion, how long shall I be with you? how long shall I 
suffer you ? bring him unto me. 

20 And they brought him unto him : and g when he 
saw him, straightway the spirit tare him ; and he fell on 
the ground, and wallowed foaming. 

21 And he asked his father, How long is it ago since 
this came unto him ? And he said, Of a child. 

22 And ofttimes it hath cast him into the fire, and into 
the waters, to destroy him : but if thou canst do any 
thing, have compassion on us, and help us. * 

23 Jesus said unto him, h If thou canst believe, all 
things are possible to him that believeth. 

24 And straightway the father of the child cried out, 
and said with tears, Lord, I believe ; help Thou mine un- 
belief. 

25 When Jesus saw that the people came running to- 
gether, he rebuked the foul spirit, saying unto him, Thou 
dumb and deaf spirit, I charge thee, come out of him, and 
enter no more into him. 

26 And the spirit cried, and rent him sore, and came 

6 ch. 1. 26. *> ch. 11. 23. Luke 17. 6. John 11. 40. 

19. " O faithless generation." He spoke to the?n, the 
crowd in general. He, here, rebukes the Jews publicly for want of 
faith in his Divine Power. They had blamed the Apostles, but 
Christ tells them to look to themselves. He afterwards rebukes the 
Aoostles for their unbelief, but in private (Matt. 17 : 20 ; Mark 9 : 
29). 

20. "When he saw him." That is, when the evil spirit 
saw Christ. To St. Mark alone do we owe the interesting narrative 
contained in verses 20-24. 

22. "But if thou canst do anything." Compare this 
doubting, " If thou canst " with the leper's " If thou wilt, thou canst" 
(Mark 1 : 40). The leper doubted not of the Lord's power ; only of 

—19. 1. Whom does Christ rebuke? 2. Why?— 20. 1. Give an 
account of the cure. — 22. 1. What difference between the faith here 
manifested and that of the leper's recorded in Mark 1 : 40? 

196 



Summer, ' S. MARK, IX. A. D. 29. 

19 should cast it out ; and they were not able. And lie 
answereth them and saith, O faithless generation, how 
long shall I be with you ? how long shall I bear with 

20 you ? bring him unto me. And they brought him unto 
him ; and when he saw him, straightway the spirit l tare 
him grievously ; and he fell on the ground, and wal- 

21 lowed foaming. And he asked his father, How long 
time is it since this hath come unto him? And. 

22 he said, From a child. And oft-times it hath cast him 
both into the fire and into the waters, to destroy him : 
but if thou canst do any thing, have compassion on us, 

23 and help us. And Jesus said unto him, if thou canst ! 

24 All things are possible to him that believeth. Straight- 
way the father of the child cried out, and said 2 , I be- 

25 lieve j help thou mine unbelief. And when Jesus saw 
that a multitude came running together, he rebuked 
the unclean spirit, saying unto him, Thou dumb and 
deaf spirit, I command thee, come out of him, and en- 

2Q ter no more into him. And having cried out, and 
1 torn him much, he came out : and the child became as 

1 Or, convulsed. 2 Many ancient authorities add with tears. 

his will. The afflicted father was not sure whether Christ could 
heal his son. He had very weak faith. 

23. " To him that "believeth." That is, thou shouldest 
not question my power, but thy faith ; for all things are possible to 
him that believeth. Christ knew the weakness of the man's Faith, 
but he also saw that he was capable of more faith. Faith is the 
absolute condition of receiving God's blessings. 

24. " Help thou mine unbelief." That is, my weak and 
imperfect faith. Weak faith is nevertheless faith, and the humble 
Christian prays incessantly for the increase of his faith. 

25. " I command thee." Emphatically, as in contrast to 
the disciples who had failed. Christ speaks with authority. 

23. " Torn him much." This last convulsion St. Mark alone 
records. 

23. 1. What is the condition which underlies the reception of the 
gifts of God ? — 24. 1. Are there decrees in faith ? 2. In justification ? 
— 25. 1. With what words did Christ rebuke the unclean spirit? 

197 



The Greatest in the ST. MARK, IX. Kingdom of Heaven. 

out of him : and he was as one dead ; insomuch that many 
said, He is dead. 

27 But Jesus took him by the hand, and lifted him up ; 
and he arose. 

28 And when he was come into the house, his disciples 
asked him privately, Why could not we cast him out ? 

29 And he said unto them, This kind can come forth 
by nothing, but by prayer and fasting. 

30 If And they departed thence, and passed through 
Galilee ; and he would not that any man should know it. 

31 For he taught his disciples, and said unto them, 
The Son of man is delivered into the hands of men, and 
they shall kill him ; and after that he is killed, he shall 
rise the third day. 

32 But they understood not that saying, and were 
afraid to ask him. 

33 If * And he came to Capernaum : and being in the 
house he asked them, What was it that ye disputed among 
yourselves by the way? 

34 But they held their peace : for by the way they 

i Matt. 1 8. 1. Luke 9. 46. & 22. 24. 

29. " This kind." Implying that there are among evil spirits, 
as among evil men, different degrees of power, and of wickedness 
(Matt. 12 : 45). 

" Save by prayer." St. Matthew gives our Lord's answer 
more fully (17 : 20). See also notes on Mark 9 : 18. 

30-32,— Our Lord again foretells his Death and 
Resurrection. 

St. Matt. 17 : 22, 23. St. Luke 9 : 43-45. 

Autumn, a. d. 29. 

30. "From thence." The neighborhood of Caesarea Philippi. 
"That any man should know it." For he wished to 

instruct them more fully concerning his approaching sufferings, 
death and resurrection, and the presence of large crowds would have 
hindered him in his purpose. 

29. 1. How do we know that evil spirits differ in variety of power 
and degrees of wickedness ? — 30. 1- How often does Christ foretell his 
Passion and his Resurrection ? See notes on Mark 8 : 31. 

198 



S. MARK, IX. A. D. 29. 



one dead ; insomuch that the more part said, He is 
27 dead. But Jesus took him by the hand, and raised him 
23 up ; and he arose. And when he was come into the 

house, his disciples asked him privately, 1 saying, We 

29 could not cast it out. And he said unto them, This 
kind can come out by nothing, save by prayer. 2 

30 And they went forth from thence, and passed through 
Galilee ; and he would not that any man should know 

31 it. For he taught his disciples, and said untojthem, 
The Son of man is delivered up into the hands of men, 
and they shall kill him ; and when he is killed, after 

32 three days he shall rise again. But they understood 
not the saying, and were afraid to ask him. 

33 And they came to v Capernaum : and Avhen he was in 
the house he asked them, What were ye reasoning in 

34 the way ? But they held their peace : for they had 

1 Or, How is it that we could not cast it out? 

2 Many ancient authorities add and fasting. 



31. "The Son of nian is delivered up." See notes on 
Mark 8:31. 

33-37* — Discourse on the Greatest in the Kingdom 
of Heaven. 

St. Matt. 18 : 1-5. St. Luke 9 : 46-48. 

Autumn, a. d. 29. 
How long this circuit in Galilee (v. 30) continued, we cannot tell, 
nor do we know what places were visited by them (Matt. 17 : 22), — 
but finally Christ and his disciples came to Capernaum. 

33. "In the house." Probably where he was accustomed to 
reside when in Capernaum. 

" He asked thein." They had, no doubt, flattered themselves 
that their dispute on the way to Capernaum had escaped their Mas- 
ter's notice. 

34. " They held their peace." Out of shame, for they had 
allowed envy to enter into their midst. 

33. 1. Whither did Christ now go ? 2. About what had the disci- 
ples disputed on the way? — 34. 1. Why did they not answer Christ's 
question ? 

199 



On one Casting ST. MARK, IX. out Devils. 

had disputed among themselves, who should be the 
greatest. 

35 And he sat down, and called the twelve, and saith 
unto them, k If any man desire to be first, the same shall 
be last of all, and servant of all. 

36 And l he took a child, and set him in the midst of 
them : and when he had taken him in his arms, he said 
unto them, 

37 Whosoever shall receive one of such children in my 
name, receiveth me : and m whosoever shall receive me, 
receiveth not me, but him that sent me. 

38 n And John answered him, saying, Master, we saw 
one casting out devils in thy name, and he followeth 
not us : and we forbad him, because he followeth not us. 

39 Bat Jesus said, Forbid him not: °for there is no 
man which shall do' a miracle in my name that can lightly 
speak evil of me. 

k Matt. 20. 26, 27. ch. 10. 43. 16. i ch. 10. 16. ™ Matt. 10. 40. 

n N urn. 11. 28. o 1 Cor. 12. 3. 

" They had disputed." The discussion would naturally arise 
from the fact — a) that Christ had on several occasions shown a pre- 
ference to the three who had been with him in the Mount, and b) 
because they thought the Messianic Kingdom was about to be esta- 
blished. 

35. "And he sat down." From St. Matthew we learn (18 : 
1) that after a time, some of the disciples at last plainly asked the 
question of Christ : " Who then is greatest in the kingdom of hea- 
ven ?' and so " our Lord took his seat at once, as Teacher, as Lord 
of the house, and as Judge, and addressed the Twelve, as the re- 
presentatives of the Church" (Cook). 

" Observe the many graphic and pathetic touches in this and the 
following verse, a) He sits down ; 6) he calls the Twelve to him j 
c) he takes a little child, and places it in the midst of them ; d) he 
takes it into his arms, and then he speaks to them " (Maclear). 

"If any man "would be first." Christ refers to the bless- 
ings of true humility, and in these words he seems to include the 

2. What had been the cause of their discussion?— 35. 1. What oc- 
curred then according to St. Matthew? 2. Give St. Mark's graphic 
description of Christ's answer. 3. What is the true standard of great- 
ness ? 

200 






Autumn, S. MARK, [X. A. D. 29. 



disputed one with another in the way who was the 

35 ! greatest. And he sat down, and called the twelve ; and 
he saith unto them, If any man would be first, he shall 

36 be last of all, and minister of all. And he took a lit- 
tle child, and set him in the midst of them : and taking 

37 him in his arms, he said unto them, Whosoever shall 
receive one of such little children in my name, receiveth 
me : and whosoever receiveth me, receiveth not me, but 
him that sent me. 

38 John said said unto him, 2 Master, we saw one cast- 
ing out 3 devils in thy name : and we forbade him, be- 

39 cause he followed not us. But Jesus said, Forbid him 
not: for there is no man which shall do a 4 mighty 
work in my name, and be able quickly to speak evil 

1 Gr. greater. 2 Or, Teacher. 3 Gr. demons. 4 Gr. power. 

two rules given in Matt. 23 : 12. He shows his disciples the true 
measure and standard of greatness. 

37. "Whosoever shall receive." To his house or his 
heart, an orphan child, for instance. Little children are dear to 
Christ (Matt. 18 : 5, 6, 10, 14). 

" In my name." Out of love to me, and because they belong 
to Christ. 

38-41. — On one Casting out Devils. 
St. Luke 9 : 49, 50. 

38. "Casting out devils in thy name." The words of 
Christ concerning the receiving of little children in his name re- 
minded John of an event which had previously occurred in their 
mission labors. 

"Because he followed not us." There is no reason to 
doubt that this man was not a disciple of Christ, though not an im- 
mediate follower. The man was casting out devils in and by Christ's 
name, not in his own name. The only fault the disciples could find 
was — "he followed not i*s." They do not sav, "he followed not 
theer 

39. "And be able quickly to speak evil of me." 
For his soul is fortified by a sense of the power and love of Christ. 

37. 1. How can we serve Christ ? 2. What claims have orphan 
children upon us? — 38. 1. Of what incident was John reminded? 
2. Why did they forbid this man ?— 39. 1- What answer did Christ 

i Chi 
201 



Discourse ST. MAKK, IX. on Offences. 

40 For p he that is not against us is on our part. 

41 q For whosoever shall give you a cup of water to 
drink in my name, because ye belong to Christ, verily I 
say unto you, he shall not lose his reward. 

42 r And whosoever shall offend one of these little ones 
that believe in me, it is better for him that a millstone 
were hanged about his neck, and he were cast into the 

^sea. 

43 "And if thy hand Offend thee, cut it off: it is 
better for thee to enter into life maimed, than having two 
hands to go into hell, into the fire that never shall be 
quenched : 

44 * Where their worn dieth not, and the fire is not 
quenched. 

45 And if thy foot offend thee, cut it off: it is better 
for thee to enter halt into life, than having two feet to 
be cast into hell, into the fire that never shall be 
quenched : 

46 Where their worm dieth not, and the fire is not 
quenched. 

47 And if thine eye x offend thee, pluck it out : it is 

P See Matt. 12. 30. q Matt. 10. 42. * Lake 17. 1. b Deut. 13. 6. Matt. 5. 29. 
1 Or, cause thee to offend: and so ver. 45, 47. t Isai. 66. 24. 

40. "Not against US." Compare Matt. 12: 30. There is 
no neutral ground. 

41. " For "Whosoever." The least act of kindness done in 
Christ's name, whether an act of sympathy or charity, will receive 
its appropriate reward. 

&2-50.— On Offences. 

St. Matt. 18 : 6-9. 

42. "Shall cause . . . to stumble." "By imperiling 
either his faith or his life ; by encouraging him either in pride or in 
strife ; by leading him astray from the virtues befitting his tender 
age" [Bengel). See notes on Mark 4: 17. 

— 40. 1. Why is it necessary for us to take a bold stand for Christ ? 
— 41. 1. In what way may we work for Christ? — 42. 1. How can we 
cause little ones to stumble ? 

202 



Autumn, S. MARK, IX. A. D. 29. 

40 of me. For he that is not against us is for us. 

41 For whosoever shall give you a cup of water to drink, 
1 because ye are Christ's, verily I say unto you, he shall 

42 in no wise lose his reward. And whosoever shall 
cause one of these little ones that believe 2 on me to 
stumble, it were better for him if 3 a great millstone 
were hanged about his neck, and he were cast into the 

43 sea. And if thy hand cause thee to stumble, cut it off: 
it is good for thee to enter into life maimed, rather 
than having thy two hands to go into 4 hell, into the 

45 unquenchable lire. 5 And if thy foot cause thee to 
stumble, cut it off: it is good for thee to enter into life 
halt, rather than having thy two feet to be cast into 

47 4 hell. And if thine eye cause thee to stumble, cast it 

1 Gr. in name that ye are. 2 Many ancient authorities omit on me. 

8 Gr. a millstone turned by an ass. 4 Gr. Gehenna. 6 Yer. 44 and 46 (which 

are identical with ver. 48) are omitted by the best ancient authorities. 

"These little ones." Not only little children, but all those 
who are childlike in spirit, in experience and in intellect. 

" A great millstone." Man puts a stumbling-sfone in his 
brother's way ; but he who does so, had better have a mill-stone 
about his neck " ( Wordsworth). 

43. " Cut it off." The meaning is that everything, even 
that which is most precious, must be sacrificed at once, if it lead us 
into sin. The hand, the foot, the eye are occasions of sin, that is, 
they cause us to fall. 

The external members, the instruments of unrighteousness, are 
here named in place of the lusts which reign so often in this our 
mortal body (See Rom. 6 :• 12, 13). 

Compare St. Paul's command, "Mortify (Greek, make dead) there- 
fore your members which are upon the earth " (Col. 3 : 5). 

The right way to keep from causing others to sin, is to keep from 
sin ourselves. There are no stumbling-blocks so dangerous as the 
sins of professing Christians. 

" Hell." laterally Gehenna. By the word " hell " Christ here 
refers to the final and eternal abode and condition of the lost after 
the Resurrection and the Judgment. 

2. Who are included under this title? — 43. 1. How are we to treat 
our sins ? 2. Our pleasures ? 3. How may we become stumbling-blocks 
to others ? 4. What is meant bv hell ? 

203 



Discourse on Divorce ST. MARK, X. and Marriage. 

better for thee to enter into the kingdom of God with 
one eye, than having two eyes to be cast into hell fire : 

48 Where their worm dieth not, and the fire is not 
quenched. 

49 For every one shall be salted with fire, u and every 
sacrifice shall be salted with salt. 

50 x Salt is good : but if the salt have lost his saltness, 
wherewith will ye season it ? y Have salt in yourselves, 
and z have peace one with another. 



CHAPTER X. 

AND a he arose from thence, and cometh into the 
coasts of Judaea by the farther side of Jordan : and 
the people resort unto him again ; and, as he was wont, 
he taught them again. 

2 And the Pharisees came to him, and asked him, Is 
it lawful for a man to put away his wife ? tempting him. 

»Lev. 2. 13. Ezek. 43. 24. * Matt. 5. 13. Luke 14. 34. 7 Eph. 4. 29. Col. 4. 6. 
* Kom. 12. 18. & 14. 9. 2 Cor. 13. 11. Heb. 12. 14. a John 10. 40. & 11. 7. 

48. "Where their worm dieth not." These words are 
cited from Isa. 66: 24. The subjective anguish of endless remorse, 
the indelible, haunting memory of past sins. Note the expression 
their worm, it is something that belongs to and is the result of their 
own deeds, something internal ; and as this punishment is eternal, 
so they who suffer it will exist forever. 

"The fire is not quenched." The action of Divine wrath; 
this fire is represented as something external, the worm as something 
belonging to the individual sinner. See also Rev. 14 : 11 *, 20 : 10. 
The punishment and torment so clearly foretold as coming upon 
those who reject Christ and serve the devil, will vary in degree; but 
will nevertheless be perpetual in duration. God reveals to us the 
terrors and torments of hell, in order that we may escape it and gain 
heaven. 

49. "For every one shall be salted with fire." Who- 
soever wishes to escape the fire of this everlasting: judgment must 

48. 1. In what way is eternal punishment described ? 2. Why 
so clearly revealed to us ? — 49. 1. How can we escape it ? 2. Through 
what must we be purified ? 

204 



March, S. MARK, X. A. D. 30. 



out : it is good for thee to enter into the kingdom of 

God with one eye, rather than having two eyes to be 

4S cast into [ hell ; where their worm dieth not, and the 

49 fire is not quenched. For every one shall be salted 

50 with fire. 2 Salt is good : but if the salt have lost its 
saltness, wherewith will ye season it ? Have salt iu 
yourselves, and be at peace one with another. 

10 And he arose from thence, and cometh into the bor- 
ders of Judsea and beyond Jordan : and multitudes 
come together unto him again ; and, as he was wont, 
2 he taught them again. And there came unto him 
Pharisees, and asked him, Is it lawful for a man to put 

1 Gr Gehenna. 2 Many ancient authorities add and every sacrifice shall be salted 

icith salt. See Lev. 2. 13. 

needs go through the salting and seasoning which God, here on 
earth, applies to his people through the refining fire of his word 
(Jer. 23 : 29), and of the manifold trials they have to undergo. 



CHAPTER X. 
1. — Christ journeys through Perea, 

St. Matt. 19: 1, 2. 

For the events that intervened between the last chapter and the 
beginning of this, see Harmony, Sections 94-105. 

1. " From thence." See Matt. 19 : 1. 

"He taught them again." If we possessed only the nar- 
ratives of St. Matthew and St. Mark, we would not suppose that the 
journey lasted more than a few days, but from St. Luke, who alone 
records this portion of the labors of Christ (9 : 51-18 : 15) we learn 
that our Saviour was engaged in these labors during the whole of 
the winter months, up to within a few weeks of his last journey to 
Jerusalem. See Harmony, Sections 107-135. 

2-12.— Discourse on Divorce and 3farriage» 

St. Matt. 19 : 3-12. St. Luke 16 : 18. 

Time. A few weeks before the last Passover, March, a. d. 30. 

Chap. X. — 1. 1. How long did this journey last? 2. Who gives us 
a full record of the events ? 3. Mention some of the more important? 
— 2. 1. When did this conversation take place? 

205 



Discourse on Divorce ST. MARK, X. and Marriage. 

3 And he answered and said unto them, What did 
Moses command you ? 

4 And they said, b Moses suffered to write a bill of 
divorcement, and to put her away. 

5 And Jesus answered and said unto them, For the 
hardness of your heart he wrote you this precept. 

6 But from the beginning of the creation c God made 
them male and female. 

7 d For this cause shall a man leave his father and 
mother, and cleave to his wife ; 

8 And they twain shall be one flesh : so then they are 
no more twain, but one flesh. Gen. 2. 24. 

9 What therefore God hath joined together, let no man 
put asunder. 

10 And in the house his disciples asked him again of 
the same matter. 

11 And he saith unto them, e Whosoever shall put 
away his wife, and marry another, committeth adultery 
against her. 

12 And if a woman shall put away her husband, and 
be married to another, she committeth adultery. 

bDeut. 24. 1. <= Gen. 1. 27. & 5. 2. <* 1 Cor. 6. 16. Ephes. 5. 31. 

e Luke 16. 18. Rom. 7. 3. 1 Cor. 7. 10, 11. 



Place. Probably Ephraim, on the confines of Samaria, (John 11 : 
54,55) where our Saviour appears to have remained until the near 
approach of the last Passover. See Harmony, Sections 129-135. 

3. " Tempting" him." Not only to try him, but with the 
design of ensnaring him, for the Jews were divided into two parties 
on this question, and they imagined that they would be able to make 
Christ say something, which would displease some, and diminish his 
influence with the people. 

4. "Moses suffered to "Write." The Pharisees give a dis- 
torted view of the Mosaic law, for they bring forward only one as- 
pect of the case. Moses gave the permission (Deut. 24: 1-4), but 



2. Where ? — 3. 1. Why did the Pharisees ask this question ?— 4. 1. 
What was the aim of the legislation of Moses ? 

206 



March, S. MARK, X. A. D. 30. 



3 away his wife ? * tempting him. And he answered 
and said unto them, "What did Moses command you ? 

4 And they said, Moses suffered to write a bill of divorce- 

5 ment, and to put her away. But Jesus said unto them, 
For your hardness of heart he wrote you this com- 

6 mandment. But from the beginning of the creation, 

7 Male and female made he them. For this cause shall 
a man leave his father and mother, *and shall cleave 

8 to his wife ; and the twain shall become one flesh : so 

9 that they are no more twain, but one flesh. What 
therefore God hath joined together, let no man put 

10 asunder. And in the house the disciples asked him 
n again of this matter. And he saith unto them, Who- 
soever shall put aw r ay his w T ife ; and marry another, 
12 committeth adultery against her : and if she herself 
shall put away her husband, and marry another, she 
committeth adultery. 

[*For " tempting: " substitute "trying" or "making trial of Am. Com.] 
1 Some ancient authorities omit and shull cleave to his wife. 



it was also a statute intended to throw restraint upon summary dis- 
missal; for a) no one could put away his wife on the spur of the 
moment; and b) after such a separation and after a second marriage 
the old bond could not be renewed. 

The legislation of Moses on this subject was thus benevolent in its 
aim, written because of their hardness of heart. 

11. "Committeth adultery." St. Mark omits the single 
exception, for the cause of fornication, twice recorded by St. Mat- 
thew (5 : 32 ; 19 : 9), either as being well known, or as not bearing 
directly upon the question of his disciples. 

From a careful examination of Matt. 5 : 32 ; 19:9: and Luke 16 : 
18 and 1 Cor. 7 : 10, 11, it appears a) that in no case does our Lord 
advise Divorce ; b) that in only one case, that of fornication, does 
he tolerate it ; and c) that in no case does our Lord permit a person 
to marry a icoman who has been divorced. 

2. Why was it given ? 3. What is the sixth commandment ? 4. 
What is meant by this commandment ? We should so fear and 
love God, as to be chaste and pure in our words and deeds, each one also 
loving and honoring his ivife or her husband. 11. What is the scriptural 
doctrine concerning divorce? 

207 



Christ blesses ST. MARK, X. little Children. 

13 If And they brought young children to him, that 
he should touch them : and his disciples rebuked those 
that brought them. 

14 But when Jesus saw it, he was much displeased, and 
said unto them, Suffer the little children to come unto me, 
and forbid them not : for f of such is the kingdom of God. 

15 Verily I say unto you, s Whosoever shall not re- 
ceive the kingdom of God as a little child, he shall not 
enter therein. 

16 And he took them up in his arms, put his hands 
upon them, and blessed them. 

' 1 Cor. 14. 20. 1 Pet. 2.2. g Matt. 18. 3. 

13-16.— Christ blesses little Children, 

St. Matt. 19 : 13-15. St. Luke 18 : 15-17. 

13. " They brought." Pious fathers and mothers. 

" Little children." St. Luke has " babes ;" they were cer- 
tainly too young to act and understand for themselves. 

" Touch them." Lay his hand on their heads and bless them. 

"Rebuked them." The parents, not the children, a) They 
may have been annoyed that Christ's attention was diverted from 
matters of greater importance ; or, 6) they may have thought like so 
many do in these modern days, that because an infant is too young 
to understand, it is therefore too young to receive spiritual gifts. 

14. " He was moved with indignation." Recorded only 
by St. Mark. It implies that Christ was grieved and much displeased 
because his disciples undertook to exclude the little ones from ob- 
taining his blessing. 

" Suffer the little children to come unto me." The 
Christian Church has always regarded this declaration and act of her 
Lord as in itself a sufficient warrant for Infant Baptism. They who 
reject Infant Baptism need still to learn that " all gifts of God do not 
enter by the door of the understanding into the soul" (Roos quoted 
by Stier). Christ will have little children brought to him, and how 
else are they to be brought but in his Sacrament of Baptism ? " He 
who here blesses children, certainly with no empty and unmeaning 

13. 1. Who brought the little children? 2. Why? 3. Why did 
the disciples rebuke those who brought them ? — 14. 1. Why was Christ 
displeased ? 2. What did he say to them ? 3. How do we now bring 
little children to Christ ? 4. Were you baptized in your childhood ? 

208 



March, S. MARK, X. A. D. 30. 

13 And they brought * unto him little children, that he 
should touch them : and the disciples rebuked them. 

14 But when Jesus saw it, he was moved with indigna- 
tion, and said unto them, Suffer the little children to 
come unto me ; forbid them not : for of such is the 

15 kingdom of God. Verily I say unto you, Whosoever 
shall not receive the kingdom of God as a little child, 

16 he shall in no wise enter therein. And he took them in 
his arms, and blessed them, laying his hands upon them. 

[*For "brought " read " were bringing." — Am. Com.\ 

ceremony, or merely to please the superstition of those who brought 
them, . . gives also the greater blessing of baptism, which includes the 
whole kingdom of heaven, to those who are now brought to him " (Stier). 
" For of such is the king-dom." That is, of such little chil- 
dren as these. He refers to the little children who were then present, 
but all little children every where are embraced within these words. 
It is the Lord's will J;hat as little children they should be members of 
his kingdom and partake of the gifts of this kingdom, forgiveness of 
sins, life and salvation, so that from this kingdom of grace they 
might enter into the kingdom of glory. 

15. "As a little child." A little child, an infant (Luke 18 : 
15), can do nothing to win grace. It can only receive. 

This must be the spirit of those who would become members of the 
kingdom of heaven. 

16. "Blessed them." The word in the original might be 
translated fervently blessed them. "Hast thou an infant? Let it 
be sanctified and consecrated by the Holy Ghost. Dost thou fear 
the seal of Baptism for it on account of its weakness ? faint- 
hearted mother and feeble in fai th ! Hannah dedicated Samuel to 
God before his birth. You need no other safeguard ; give your in- 
fant to the Holy Trinity, its best Protector" (Gregory Nazianzus 
quoted by Wordsworth). 

5. What is Baptism ? Baptism is not simply ivater, but it is the water com- 
prehended in God's command, and connected with God's word (Matt. 28: 
19). 6. What gifts or benefits does Baptism convey? It worketh for- 
giveness of sins, delivers from death and the devil, and confers everlasting 
salvation on all who believe as the word and promise of God declare. 7. 
What does such baptizing with water signify? It signifies that the old 
Adam in us is to be drowned and destroyed by daily sorrow and repent- 
ance, together with all sins and evil lusts; and that again the ncic man 
should daily come forth and rise, that shall live in the presence of God in 
righteousness and purity forever (Rom. 6 : 4). 
U 209 



The Rich ST. MARK, X. Young Man. 

17 If And when he was gone forth into the way, there 
came one running, and kneeled to him, and asked him, 
Good Master, what shall I do that I may inherit eternal life ? 

18 And Jesus said unto him, Why callest thou me 
good ? there is none good but one, that is, God. 

19 Thou knowest the commandments, h Do not commit 
adultery, Do not kill, Do not steal, Do not bear false wit- 
ness, Defraud not, Honour thy father and mother. Exod. 20. 

20 And he answered and said unto him, Master, all 
these have I observed from my youth. 

21 Then Jesus beholding him loved him, and said un- 
to him, One thing thou lackest : go thy way, sell whatso- 
ever thou hast, and give to the poor, and thou shalt have 
1 treasure in heaven : and come, take up the cross, and 
follow me. 

b Rom. 13. 9. 1 Matt. 6. 1 9, 20. Luke 12. 33. & 16. 9. 

17-22.— The Mich Young Man. 

St. Matt. 19 : 16-22. St. Luke 18 : 18-23. 

17. "As he was going 1 forth." Along the border line of 
Samaria and Galilee, on his way towards Jerusalem, shortly before 
the last Passover. 

" There ran one to him, and kneeled." St. Luke tells us 
he was a "ruler," probably a "ruler of the synagogue," like Jairus 
(Mark 5 : 22). So eager was he for instruction that he came running, 
and by his attitude showed his humility and deep respect for Christ. 

18. " Why callest thou me good? " This question indi- 
cates that it was necessary for this young ruler to try and examine 
his own idea of good. His standard was one of merely human up- 
rightness and propriety, as is shown by verse 20. In his own eyes 
he had the same right to the title good as Christ himself. Therefore 
the Lord holds up before him the divine standard of the term 
good, "None is good save one, even God." And if the word good, 
in its application to Christ, was fully understood, it must imply that 
Christ, the sinless and absolutely good one, is himself God. 

17. 1. Who came to Jesus and what did he ask ? 2. How did he hope 
to be saved?— 18. 1. What did Jesus reply? 2. Why this question? 
8. What do we learn from it ? 

210 



March, S. MARK, X. A. D. 30. 

17 And as he Avas going forth 1 into the way, there ran 
one to him, and kneeled to him, and asked him, Good 
2 Master, what shall I do that I may inherit eternal 

18 life ? And Jesus said unto him, Why callest thou me 

19 good ? none is good save one, even God. Thou know- 
est the commandments, Do not kill, Do not commit 
adultery, Do not steal, Do not bear false witness, Do 

*20 not defraud, Honour thy father and mother. And he 

said unto him, 2 Master, all these things have I ob- 

21 served from my youth. And Jesus looking upon him 

loved him, and said unto him, One thing thou lackest : 

go, sell whatsoever thou hast, and give to the poor, and 

1 Or, on his way. 2 Or, Teacher. 

19. " Thou knowest the commandments." St. Mat- 
thew gives a fuller account. To show how little this young ruler 
understood his own heart, Christ refers to the duties of the second 
table of the law. 

20. " Master, all these thing's have I observed." So 
far as the letter of the law was concerned, his outward life was ir- 
reproachable. The young man thought he was speaking but the 
plain truth ; there was in his heart no hypocrisy, but he did not 
know the breadth and the depth of that law which he thought he 
had kept so well. 

21. " Jesus looking" upon him loved him." For he 
penetrated his inmost being and nature and saw that he was aspiring 
after higher things, and would thus assure him of future love if lie 
would become his follower. Yet his loving look would be sorrowful 
too. 

" One thing" thou lackest." The young man's stumbling- 
block was his wealth, his besetting sin was covetousness. Like a 
good physician, Christ applies the special remedy suited to the state 
of that particular soul. 

19. 1. Repeat the fourth commandment? 2. What is meant? 3. 
The fifth ? 4. The meaning? 5. The sixth ? 6. The meaning? 7. 
The seventh? 8. The meaning? 9. The eighth ? 10. The meaning? 
11. Under what words does Christ comprehend the duties of the ninth 
and tenth ? 12. What is the ninth commandment ? 13. The tenth ? 
14. The meaning? — 20. 1. What was the young man's answer? 2. In 
what did his error lie? — 21. 1. Why did Jesus love him? 2. What 
was his besetting sin ? 

211 



Discourse ST. MARK, X. on Riches. 

22 And he was sad at that saying, and went away 
grieved : for he had great possessions. 

23 And Jesus looked round about, and saith unto his 
disciples. How hardly shall they that have riches enter 
into the kingdom of God ! 

24 And the disciples were astonished at his words. 
But Jesus answereth again, and saith unto them, Children, 
how hard it is for them k that trust in riches to enter into 
the kingdom of God ! 

25 It is easier for a camel to go through the eye of a 
needle, than for a rich man to enter into the kingdom of 
God. 

26 And they were astonished out of measure, saying 
among themselves, Who then can be saved ? 

27 And Jesus looking upon them saith, With men it 
is impossible, but not with God : for ! with God all things 
are possible. 

k Job 31. 24. Ps. 52. 7. & 62. 10. 1 Tim. 6. 17. I Jer. 32. 17. Luke 1. 37. 

One thing or other every one lacketh, and it is the want of that 
one thing which keeps him back from Christ. 

Christian ministers ought to study the particular needs of each 
member of their flock. 

23-27*— Discourse on Miches. 

St. Matt. 19 : 23-26. St. Luke 18 : 24-27. 

23. "Jesus looked round about." After the young 
ruler had sorrowfully departed. 
" How hardly shall they that have riches enter." 

For the possession of riches brings with it danger and temptation of 
loving and trusting in them. For " they that desire to be rich fall 
into a temptation and a snare and many foolish and hurtful lusts, 
such as drown men in destruction and perdition. For the love of 



3. What often keeps us from Christ ?— 23. 1. Why is it difficult for a 
rich man to be a true Christian ? 2. What does St. Paul say of the 
evil of desiring to be rich ? 

212 



March, S. MARK, X. A. D. 30. 

thou shalt have treasure in heaven : and come, follow 

22 me. But his countenance fell at the saying, and he 
went away sorrowful : for he was one that had great 
possessions. 

23 And Jesus looked round about, and saith unto his 
disciples, How hardly shall they that have riches enter 

24 into the kingdom of God ! And the disciples were 
amazed at his words. But Jesus answereth again, and 
saith unto them, Children, how hard is it 1 i'or them 
that trust in riches to enter into the kingdom of God ! 

25 It is easier for a camel to go through a needle's eye, 
than for a rich man to enter into the kingdom of God. 

26 And they were astonished exceedingly, saying 2 unto 

27 him, Then who can be saved ? Jesus looking upon 
them saith, With men it is impossible, but not with 

1 Some ancient authorities omit for them that trust in riches. 
2 Many ancient authorities read among themselves. 



money is a root of all kinds of evil : which some reaching after 
have been led astray from the faith, and have pierced themselves 
through with many sorrows ." (1 Tim. 6 : 9, 10). 

24. "That trust in riches." Who are so puffed up by 
riches as to neglect obeying God's word (1 Tim. 6:17; Ps. 62 : 10). 

25. "It is easier for a camel .... than for a rich 
man." To express something that was impossible, the Rabbis 
used to say, " It is easier for an elephant to pass thi°ough a needle's 
eye." 

The meaning is : it is impossible for a rich man that trusteth in 
his riches to enter into the kingdom of God. It is extremely diffi- 
cult to separate the trusting in riches from the possession of riches, 
for " the number of those who have riches is not much greater than 
the number of those who trust in them " (Bengel). 

" With men it is impossible." God alone by his grace 
can touch the hearts of those that trust in their wealth. " I can do 
all things in him that strengthened me " (Phil. 4 : 13). 

24. 1. Who are they that trust in riches ? 2. What does St. Paul 
exhort Timothy to say to the rich? — 25. 1. What proverb does Christ 
use ? 2. What is his meaning ? 3. Why is it impossible for a rich man 
who trusts in his riches to be saved ? 4. How alone can he be saved ? 

213 



Our Lord again ST. MARK, X. foretells his Death. 

28 Then Peter began to say unto him, Lo, we have 
left all, and have followed thee. 

29 And Jesus answered and said, Verily, I say unto 
you, There is no man that hath left house, or brethren, or 
sisters, or father, or mother, or wife, or children, or lands, 
for my sake, and the gospel's, 

30 m But he shall receive an hundredfold now in this 
time, houses, and brethren, and sisters, and mothers, and 
children, and lands, with persecutions ; and in the world 
to come eternal life. 

31 n But many that are first shall be last ; and the last 
first. 

32 *|f And they were in the way going up to Jerusalem ; 
and Jesus went before them : and they were amazed ; and 
as they followed, they were afraid. ° And he took again 
the twelve, and began to tell them what things should 
happen unto him, 

m 2 Chron. 25. 9. » Matt. 20. 16. Luke 13. 30. 

o ch. 8. 31. & 9. 31. Luke 9. 22. 

28-31. — The Reward of them that leave all for 
Christ's sake. 

St. Matt. 19 : 27-30. St. Luke 18 : 28-30. 

28. " Lo, we have left all." Unlike the rich young man, — 
"what then shall we have?" (Matt. 19 : 27). See Matt. 20: 1-16. 

* 30. "Now in this time." The reward of the true child of 
God, who denies' self for Christ's and the Gospel's sake, begins in 
this time even on earth, but will only receive its full fruition in the 
world to come. 

" Houses, and brethren." St. Mark is here much fuller than 
the other Evangelists. We are not to take these words in their lite- 
ral sense. What is meant is that any sacrifice for Christ's sake mul- 
tiplies and intensifies even the common joys of life. 

" "With persecutions." Persecutions, in some wonderful 
manner, are included among a believers blessings. (Phil. 1:29; 

28. 1. What did Peter say to this? 2. What had the apostles left 
in following Christ?— 29. 1. What did Jesus say to them? 1. What 
encouragement have we to deny ourselves? — 30. 1. What shall be our 
reward ? 2. Why are persecutions blessings ? 

214 



A. D. 30. 

28 God : for all things are possible with God. Peter be- 
gan to say unto him, Lo, we have left all, and have 

29 followed thee. Jesus said, Verily, I say unto you, 
There is no man that hath left house, or brethren, or 
sisters, or mother, or father, or children, or lands, for 

30 my sake, and for the gospel's sake, but he shall receive 
a hundred fold now in this time, houses, and brethren, 
and sisters, and mothers, and children, and lands, with 
persecutions ; and in the l world to come eternal life. 

31 But many that are first shall be last; and the last first. 

32 And they were in the way, going up to Jerusalem ; 
and Jesus was going before them : and they were 
amazed; 2 and they that followed were afraid. And 
he took again the twelve, and began to tell them the 

1 Or, age. 2 Or, but some as they followed were afraid. [Omit the marg. Am. Com.] 

1 Pet. 3 : 14 ; 4 : 12-16). This word is added to prevent the disciples 
expecting external prosperity. 

31. " But many that are first shall be last." A warn- 
ing to those who have a high calling, possess high gifts, and enjoy 
high privileges. 

"And the last first." Encouragement and comfort to the 
humble, the child-like, the meek, the retiring, the neglected and the 
despised. 

32-34. — Our Lord again foretells his Death and Re~ 
surrection, 

St. Matt. 20 : 17-19. St. Luke 18 : 31-34. 

32. "In the way, going" up to Jerusalem." Probably 
soon after reaching the Valley of the Jordan, near Jericho, in the 
latter part of March, a. d. 30. 

" And they were amazed." a) At his majestic bearing and 
solemn manner, now that he was approaching the end of his minis- 
try ; or, b) because he boldly and openly set his face towards Jeru- 
salem, where bitter enemies were awaiting him. 

" Began to tell them the things." The third announce- 
ment of his Passion and Resurrection. See notes on Mark 8:31; 
9 : 30-32, 

31. 1. What do we learn from this verse ? — 32. 1. Whither does 
Jesus now go ? 2. How long before bis death ? See Harmony. 2. 
Wh^ were they amazed? 

215 



The Ambition of ST. MARK, X. the Sons of Zebedee. 

33 Saying, Behold, we go up to Jerusalem ; and the 
Son of man shall be delivered unto the chief priests, and 
unto the scribes ; and they shall condemn him to death, 
and shall deliver him to the Gentiles : 

34 And they shall mock him, and shall scourge him, 
and shall spit upon him, and shall kill him : and the third 
day he shall rise again. 

35 If And James and John, the sons of Zebedee, come 
unto him, saying, Master, we would that Thou shouldest 
do for us whatsoever we shall desire. 

36 And he said unto them, What would ye that I 
should do for you? 

37 They said unto him, Grant unto us that we may 
sit, one on thy right hand, and the other on thy left hand, 
in thy glory. 

38 But Jesus said unto them, Ye know not what ye 
ask : can ye drink of the cup that I drink of? and be 
baptized with the baptism that I am baptized with? 

39 And they said unto him, We can. And Jesus said 
unto them, Ye shall indeed drink of the cup that I drink 
of; and with the baptism that I am baptized withal shall 
ye be baptized : 

36-45.— The Ambition of the Sons of Zebedee. 

St. Matt. 20 : 20-28. 

35. "There come near unto him." On this journey to- 
wards Jerusalem. 

" The sons of Zebedee, saying." They made this request 
through their mother, Salome, who spoke for them, as we learn from 
St. Matthew. 

" Do for us whatsoever we shall ask of thee." They 
still did not understand Christ's prophecies concerning his death and 
sufferings, but thought of his kingdom as one of glory. 

He is poorly disposed for prayer, who begins by prescribing to 
God what he shall do for him. 



35. 1. Through whom was this request made? 2. What &nd of 
kingdom were the disciples expecting ? 

216 



March, S. MARK, X. A. D. 30. 

33 things that were to happen unto him, saying. Behold, 
we go up to Jerusalem j and the Son of man shall be 
delivered unto the chief priests and the scribes ; and 
they shall condemn him to death, and shall deliver him 

34 unto the Gentiles : and they shall mock him, and shall 
spit upon him, and shall scourge him, and shall kill 
him ; and after three days he shall rise again. 

35 And there come near unto him James and John, the 
sons of Zebedee, saying unto him, blaster, we would 
that thou shouldest do for us whatsoever we shall ask 

36 of thee. And he said unto them, What would ye that 

37 I should do for you ? And they said unto him, Grant 
unto us that we may sit, one on thy right hand, and one 
on thy left hand, in thy glory. But Jesus said unto 

38 them, Ye know not what ye ask. Are ye able to drink 
the cup that I drink ? or to be baptized with the bap- 

39 tism that I am baptized with ? And they said unto 
him, We are able. And Jesus said unto them, The cup 
that I drink ye shall drink ; and with the baptism that 

l Or, Teacher. 



37. "In thy glory." This request was no doubt founded 
upon Christ's promise of the twelve thrones (Matt. 19 : 28), and 
shows a spirit of pride and of ambition. They did not yet fully un- 
derstand the true way to reach the highest places in Christ's king- 
dom. " The flesh ever seeks to be glorified before it is crucified " 
[Luther). Suffering is the road to glory. 

38. "The cup that I drink? . . . the baptism that I 
am baptized with ?" Both words refer to the Passion of Christ. 
" The cup, mentioned first, signifies his inward, as the baptism his 
outward suffering. He was filled with suffering, and he was over- 
whelmed with suffering " (Bengel). 

39. "Ye shall drink; and withal shall ye be 

baptized." St. James was the first among the Apostles to receive 
the martyr's crown (Acts 12: 1, 2) ; and St. John lived the longest 

37. 1. Why ask such a question? — 2. Of what was it a sign? 3. 
How can we attain the highest places in Christ's kingdom? — 38. 1. 
What did Christ mean by his cup and baptism? — 39. 1. How was this 
prophecy fulfilled ? 

217 



The Ambition of ST. MARK, X. the Sons of Zebedee. 

40 But to sit on my right hand and on my left hand 
is not mine to give ; but it shall be given to them for whom 
it is prepared. 

41 And when the ten heard it, they began to be much 
displeased with James and John. 

42 But Jesus called them to him, and saith unto them, 
p Ye know that they which l are accounted to rule over 
the Gentiles exercise lordship over them; and their great 
ones exercise authority upon them. 

43 q But so shall it not be among you : but whosoever 
will be great among you, shall be your minister : 

44 And whosoever of you will be the chiefest, shall be 
servant of all. 

45 For even r the Son of man came not to be minis- 
tered unto, but to minister, and s to give his life a ransom 
for many. 

V Luke 22. 25. * Or, think good. 1 ch. 9. 35. Luke 9. 48. 

' John 13. 14. Phil. 2. 7. » 1 Tim. 2. 6. Titus 2. 14. 



to suffer for Christ, and drank the largest and deepest draught of the 
cup of suffering (Rev. 1 : 9). 

40. " Is not mine to give." To any one as a mere fa- 
vor, to be gained by solicitation ; but it will be assigned to those 
for whom it hath been prepared, and who are, in the order of God's 
grace, prepared for it. 

41. "When the ten heard it." "Men otherwise content 
with their position take offence when any of their fellows seek pre- 
eminence " (Bengel). They also were ambitious, else why their dis- 
pleasure ? 

43. "Is not SO among you." Christ here shows the dif- 
ference between the spirit of his kingdom and that of this world. 
Those in the world seek pre-eminence, — ambition is the ruling 
power. To children of the kingdom, humility is the ruling virtue 
(Matt. 5:3). It is the door that opens into the kingdom. 

40. 1. Who shall receive places of honor in the heavenly kingdom? 

41. 1. Why were the other disciples displeased ? — 43. 1. What is 
the difference between the spirit of the world and the spirit of the 
true child of God? 

218 



March, S. MARK, X. ' A. D. 30. 

40 I am baptized withal shall ye be baptized : but to sit 
on my right hand or on my left hand is not mine to 
give : but it is for them for whom it hath been prepared. 

41 And when the ten heard it, they began to be moved 

42 with indignation concerning James and John. And 
Jesus called them to him, and saith unto them, Ye 
know that they which are accounted to rule over the 
Gentiles lord it over them ; and their great ones exer- 

43 cise authority over them. But it is not so among you : 
but whosoever would become great among you, shall be 

44 your l minister : and whosoever would be first among 

45 you, shall be 2 servant of all. For verily * the Son of 
man came not to be ministered unto, but to minister, 
and to give his life a ransom for many. 

1 Or, servant. 2 Gr. bond-servant. 

[* For " For verily " etc. read " For the Son of man also " etc. — Am. Com.] 



" There is nothing which more adorns and dignifies the office of 
a true servant of Christ than genuine humility and simplicity " 
(Luther). 

45. " For verily the Son of man came ... to give his 
life." Christ's life is our pattern of humility. See Phil. 2 : 5-11, 
which is the best comment on this verse. 

"A ransom for many." " For there is one God, one medi- 
ator also between God and men, himself man, Christ Jesus, who gave 
himself a ransom for all (1 Tim. 2:5, 6) ; "He is the propitiation 
for our sins ; and not for ours only, but also for the ivhole world " 
(1 John 2 : 2). See also 1 Pet. 1 : 18, 19, which supplies the best 
comment on this passage. 

In these words our Saviour distinctly states the great doctrine of 
Atonement. Christ has redeemed us and reconciled us to God a) 
by perfectly fulfilling the whole law in our place (Matt. 5 : 17) ; b) 
by taking upon himself the guilt and punishment of our sins (Isai. 
53 : 5, 6 ; John 1 : 29) ; and c) by dying for us (Rom. 5 : 8), and 
shedding his blood on the cross for us (1 Pet. 2 : 24). 

2. What is the true standard of greatness ? — 45. I. In what way can 
we follow in the footsteps of Jesus ? 2. Why did Christ come into this 
world ? 3. How did he redeem us and produce reconciliation with 
God ? 4. Repeat the Scripture passages referred to. . 

219 



Tiie Healing of ST. MARK, X. two Blind Men. 

46 If And they came to Jericho : and as he went out 
of Jericho with his disciples and a great number of people, 
blind Bartimseus, the son of Timseus, sat by the highway 
side begging. 

47 And when he heard that it was Jesus of Nazareth, 
he began to cry out, and say, Jesus, thou son of David, 
have mercy on me. 

48 And many charged him that he should hold his 
peace : but he cried the more a great deal, Thou son of 
David, have mercy on me. 

49 And Jesus stood still, and commanded him to be 
called. And they call the blind man, saying unto him, 
Be of good comfort, rise ; he calleth thee. 

50 And he, casting away his garment, rose, and came 
to Jesus. 

51 And Jesus answered and said unto him, What wilt 
thou that I should do unto thee ? The blind man said 
unto him, Lord, that I might receive my sight. 

52 And Jesus said unto him, Go thy way ; *thy faith 
hath J made thee whole. And immediately he received 
his sight, and followed Jesus in the way. 

* Matt. 9. 22. ch. 5. 34. I Or, saved thee. 

46-52, — The Healing of the tivo Blind Men near 
Jericho. 

St. Matt. 20 : 29-34. St. Luke 18 : 35-43. 

The latter part of March, a. d. 30. 

46. "They come to Jericho." A fenced city of high 
antiquity, whither Joshua sent the two spies (Josh. 2 : 1-21). It 
lay in a most fertile plain abounding in palm-trees, about 17 miles 
north-east from Jerusalem. Though now a most miserable village, 
it has had a most wonderful history. For some of the most interest- 
ing events see Josh. 6 : 1-26 ; 1 Kings 16 : 34 ; 2 Kings 2 : 4-15. 

" As he went out from Jericho." From a careful com- 
parison of the narrative of the three Evangelists we learn a) that 
Bartimaeus of whom St. Mark speaks had commenced his appeal to 
Jesus as he drew nigh unto Jerusalem (Luke 18 : 35), but that our 

— 46. 1. Give an account of Jericho. 2. Of Christ's passing 
through the city. 

220 






March, S. MARK, X. A. D. 30. 

46 And they come to Jericho: and as he went out from 
Jericho, with his disciples and a great multitude, the 
son of Timseus, Bartinucus, a blind beggar, was sitting 

47 by the way side. And when he heard that it was 
Jesus of Nazareth, he began to cry out, and say, Jesus, 

48 thou son of David, have mercy on me. And many 
rebuked him, that he should hold his peace : but he 
cried out the more a great deal, Thou son of David, 

49 have mercy on me. And Jesus stood still, and said, 
Call ye him. And they call the blind man, saying unto 

50 him, Be of good cheer : rise, he calleth thee. And he, 
casting away his garment, sprang up, and came to 

51 Jesus. And Jesus answered him, and said, What wilt 
thou that I should do unto thee? And the blind man 
said unto him, Rabboni, that I may receive my sight. 

52 And Jesus said unto him, Go thy way ; thy faith hath 
2 made thee whole. And straightway he received his 
sight, and followed him in the way. 

1 See John xx. 16. 2 Or, saved thee. 

Lord, in order to test his faith, had not then granted his prayer ; but 
b) on Christ's departure from Jericho, (for he only passed through, 
stopping merely to visit Zaccheus, Luke 19 : 1, 28), two blind men 
sat by the way side (Matt. 20 : 30), one of whom was Bartimaeus, 
who, in his faith and charity had brought with him another fellow- 
sufferer. 

" Bartimaeus." That is, Son of Timoeus. It seems the father 
was well-known in Jericho at the time, and no doubt the son subse- 
quently became well-known, and a prominent follower of Christ. 

47. " Thou son of David." A sign of great faith, for he 
believed that Jesus was the Messiah. 

48. "Many rebuked him." They thought it was presump- 
tion on the part of the beggar to stop the progress of so exalted a 
personage. 

51. "Rabboni." The Hebrew for Master. See John 20 : 16. 
The term is more reverential than Rabbi. The gradations of honor 
were Rab, Rabbi, Rabban, Rabboni. 

52. " Followed him in the way." " In the account of 

3. Why does St. Mark give this man's name ? — 47. X. What proof 
have we of this blind man's faith? — 48. 1. Why did many rebuke him ? 
— 51. 1. Why did he use the title Rabboni? 

221 



The Triumphal Entry ST. MARK, XI. into Jerusalem. 

CHAPTER XI. 

AJSTD when they came nigh to Jerusalem, unto Beth- 
phage and Bethany, at the mount of Olives, he 
sendeth forth two of his disciples. 

2 And saith unto them, Go your way into the village 
over against you : and as soon as ye be entered into it, 
ye shall find a colt tied, whereon never man sat ; loose 
him, and bring him. 

3 And if any man say unto you, Why do ye this ? say 
ye that the Lord hath need of him ; and straightway he 
will send him hither. 

4 And they went their way, and found the colt tied 
by the door without in a place w 7 here two ways met ; and 
they loose him. 

5 And certain of them that stood there said unto them, 
What do ye, loosing the colt ? 

6 And they said unto them even as Jesus had com- 
manded : and they let them go. 

7 And they brought the colt to Jesus, and cast their 
garments on him ; and he sat upon him. 

8 And many spread their garments in the way : and 
others cut down branches off the trees, and strawed them 
in the way. 

this miracle the graphic power of St. Mark is signally displayed. 
He describes a) the great crowds that accompanied the Saviour, re- 
cords b) the full name of the blind man, c) the words of the people 
to him, d) how he cast away his garment, e) started up, and/") came 
to his Healer, g) how he immediately recovered his sight, and h) 
followed in the pilgrim train" (Maclear). 



CHAPTER XL 
1-11.— The Triumphal Entry into Jerusalem. 

St. Matt. 21 : 1-11. St. Luke 19 : 29-44. St. John 12 : 12-19. 
Christ arrives at Bethany, six days before the Passover (John 
12 : 1), Friday evening, Nizan 8th, March 31st, A. d. 30. 

52. 1. Refer to some of the graphic details of St. Mark's narrative. 
Chap. XL — 1. 1. When did Christ arrive in Bethany ? 

222 



March, S. MARK, XL A. D. 30. 

11 And when they draw nigh unto Jerusalem, unto 
Bethphage and Bethany, at the mount of Olives, lie 

2 sendeth two of his disciples, and saith unto them, Go 
your way into the village that is over against you : and 
straightway as ye enter into it, ye shall find a colt 
tied, whereon no man ever yet sat; loose him, and 

3 bring him. And if any one say unto you, Why do ye 
this ? say ye, The Lord hath need of him ; and 

4 straightway he 1 will send him 2 back hither. And 
they went away, and found a colt tied at the door with- 

5 out in the open street; and they loose him. And cer- 
tain of them that stood there said unto them, "What do 

6 ye, loosing the colt ? And they said unto them even 

7 as Jesus had said : and they let them go. And they 
bring the colt unto Jesus, and cast on him their gar- 

8 ments ; and he sat upon him. And many spread their 
garments upon the way ; and others 3 branches, which 

1 Gr. sendeth. 2 Or, again. 3 Gr. layers of leaves. 



From St. John (12: 1, 9-11) we learn that our Lord remained 
for the Sabbath at Bethany on his way from Jericho to Jerusalem. 
As to the time of the Anointing by Mary of Bethany see notes on 
Mark 14: 3. 

1. "When they draw nigh." If we only possessed the 
narratives of St. Matthew, St. Mark, and St. Luke, we would infer 
that this was the end of the journey from Jericho to Jerusalem, but 
from St. John we learn, that he had set out on his triumphal entry 
into Jerusalem, from Bethany, and when he came into the Mount of 
Olives, he sendeth two of his disciples . . . into the village over 
against them, most likely, Bethphage. 

4. "And found a "colt tied." St. Mark makes no reference 
to the mother of the colt, mentioned only by St. Matthew. 

6. " They let them go." No doubt the owner was a believer 
in Christ, and understood whom the disciples meant by " The Lord " 
(v. 3). 

2. When did he enter Jerusalem? — 2. 1. Whither did he send two 
of his disciples? 2. Why ? — 6. 1. Why did the owner make no objec- 
tions ? 

223 



The Cursing of the ST. MARK, XL Barren Fig -tree. 

9 And they that went before, and they that followed, 
cried, saying, Hosanna; Blessed is he that cometh in the 
name of the Lord : Ps - 118 - 25, 26. 

10 Blessed be the kingdom of our father David, that 
cometh in the name of the Lord : a Hosanna in the highest. 

11 And Jesus entered into Jerusalem, and into the 
temple : and when he had looked round about upon all 
things, and now the eventide was come, he went out unto 
Bethany with the twelve. 

12 T And on the morrow, when they were come from 
Bethany, he was hungry : 

13 And seeing a fig tree afar off having leaves, he 
came, if haply he might find any thing thereon : and when 
he came to it, he found nothing but leaves ; for the time 
of figs was not yet. 

14 And Jesus answered and said unto it, No man 
eat fruit of thee hereafter for ever. And his disciples 
heard it 

»Ps. 148. 1. 

9. " Hosanna." Hebrew for " Save, I pray." In their joy 
and enthusiasm they repeated a part of Ps. 118 : 25, 26, a portion of 
that selection of Psalms (113-118) sung at the Passover festival. 

10. 'Blessed is the kingdom that cometh." These 
words are only recorded by St. Mark. The people still looked for 
the setting up of an earthly kingdom, and believed Christ was come 
as the Son of David to establish it. 

11. "He entered into Jerusalem." "Jesus had often en- 
tered the city, but on this occasion, at the end of his last journey, he 
rides in, as solemnly taking possession of the royal city, not merely 
for a few days, but for the sake of that kingdom which he was about 
to establish in those days (Zech. 9 : 9)." (Bengel.) 

" And when he had looked round about." As one who 
had a right to examine and inspect the temple and its services. It 
was not until Monday that the actual cleansing took place. " What 
must his sacred thoughts have been concerning all the sacrifices and 
types so soon to be fulfilled in his own person" (Bengel). 

9. 1. What does Hosanna mean? — 10. 1. What kingdom did the 
people expect? — 11. 1. Had this entrance into Jerusalem any special 
meaning? 2. Whither did he go ? 8. What can we learn from the 
statement, he looked round about upon all things? 

224 



March, S. MARK, XL A. I). 30. 

9 they had cut from the fields. And they that went 
before, and they that followed, cried, Hosanna ; Blessed 

10 is he that cometh in the name of the Lord : Blessed 
is the kingdom that cometh, the kingdom of our father 
David : Hosanna in the highest. 

11 And he entered into Jerusalem, into the temple ; 
and when he had looked round about upon all things, 
it being now eventide, he went out into Bethany with 
the twelve. 

12 And on the morrow, when they were come out from 

13 Bethany, he hungered. And seeing a fig tree afar 
off having leaves, he came, if haply he might find any- 
thing thereon : and when he came to it, he found no- 
thing but leaves ; for it was not the season of figs. 

14 And he answered and said unto it, No man eat fruit 
from thee henceforward for ever. And his disciples 
heard it. 

12-ldL.— Tlie Cursing of the Barren Fig -tree, 

St. Matt. 21 : 18, 19. 

12. " On the morrow." Monday of Passion Week. 

" From Bethany." Where Christ spent the nights of Mon- 
day, Tuesday, and Wednesday. 

" He hungered." Probably, after a night of fasting, " showing 
his humanity, as usual, when about to give a proof of his Deity ; that 
we may believe him to be both God and man" ( Wordsworth). 

13. " It was not the season of figs." For the earliest did 
not ripen until May or June, but then neither was it the season for 
leaves. When the leaves come, the figs ripen ; and this tree, in 
putting out leaves before the rest, gave also the promise of early 
fruit. 

14. "No man eat fruit from thee henceforward for 
ever." This condemnation was visited upon this tree, not simply 
because it had no fruit, but because, having made pretension of bear- 
ing much fruit and being something more than others, it bore no- 
thing but leaves. 

12. 1. When did this happen ? 2. Where did Christ go every eve- 
ning ? 3. What may we learn from the fact that Christ hungered ? — 
13. 1. Why did Christ expect fruit? 2. When do early figs generally 
ripen ? — 14. 1. Why was this tree cursed ? 
15 225 



The Withering of ST. MARK, XI. the Fig-tree. 

15 If And they come to Jerusalem : and Jesus went 
into the temple, and began to cast out them that sold and 
bought in the temple, and overthrew the tables of the 
moneychangers, and the seats of them that sold doves ; 

16 And would not suffer that any man should carry 
any vessel through the temple. 

17 And he taught, saying unto them, Is it not written, 
My house shall be called l of all nations the house of prayer ? 
but b ye fiave made it a den of thieves. isaiah56.7. 

18 And c the scribes and chief priests heard it, and 
sought how they might destroy him : for they feared him, 
because d all the people was astonished at his doctrine. 

19 T And when even was come, he went out of the city. 

20 And in the morning, as they passed by, they saw 
the fig-tree dried up from the roots. 

1 Or, an house of prayer for all nations'! * Jer. 7. 11. 

« Matt. 21. 45, 46. Luke 19. 47. * Matt. 7. 28. ch. 1. 22. Luke 4. 3. 

This tree was a type of Israel, luxuriant in the display of godliness, 
but barren of fruit. 

It was a parable and a prophecy in action. " A solemn warning 
to all nations and churches, — to all societies and individuals, — who 
make a profession of piety, out do not bring forth the spiritual fruits 
of faith and obedience in their lives" ( Wordsworth). 

15-19. — Tiie Second Cleansing of the Temple. 

St. Matt. 21 : 12-17. St. Luke 19 : 45-48. 

Monday of Passion Week. 

15. ." Cast out them that sold." At the first Passover of 
Christ's ministry he had performed a similar act to that here nar- 
rated (John 2: 13-17). 

The spirit of trade had penetrated the very temple itself, and in 
the court of the Gentiles they sold the lambs and the oxen to be used 
in the sacrifices. 

"Money-changers." These money-changers were for the 
convenience of those who possessed foreign coin ; for every Jew had 

2. Of what was it a type ? 3. What did Christ wish to teach thereby ? 
4. What warning to us? — 15. 1. On what occasion had Christ per- 
formed a similar act ? 2. Why was this cleansing necessary ? 3. Why 
were these things sold in the temple ? 4. Why were money-changers 
necessary ? 

226 



April, S. MARK, XI. A. D. ?,0. 

15 And they come to Jerusalem : and he entered into 
the temple, and began to cast out them that sold and 
them that bought in the temple, and overthrew the 
tables of the money-changers, and the seats of them 

16 that sold the doves ; and he would not suffer that any 

17 man should carry a vessel through the temple. And 
he taught, and said unto them, Is it not written, My 
house shall be called a house of prayer for all the na- 

18 tions? but ye have made it a den of robbers. And the 
chief priests and the scribes heard it, and sought how 
they might destroy him : for they feared him, for all 
the multitude was astonished at his teaching. 

19 And l every evening 2 he went forth out of the city. 

20 And as they passed by in the morning, they saw the 

1 Gr. whenever evening came. 2 Some ancient authorities read they. 

to pay an annual tax of a half-shekel towards the maintenance of the 
services of the temple, and this tax had to be paid in Jewish coin. 

16. "Carry a vessel through the temple." For they 
had made the temple a kind of thoroughfare in their traffic. 

17. "A den of robbers." No doubt there were unjust deal- 
ings and unjust profits, and exorbitant charges for exchanging 
money. 

18. "How they might destroy." His death had been de- 
termined — their question was how. 

"Astonished at his teaching." For he reached their hearts 
and their consciences. 

20-26.— The Withering of the Fig-tree and the 
Power of Prayer. 

St. Matt. 21 : 20-22. 
Tuesday of Passion Week. 
20. " As they passed by." On their way from Bethany 
to Jerusalem. 

" They saw the fig-tree withered." St. Matthew gives 
us the whole history of the cursing of the fig-tree in one connected 
narrative, but from St. Mark we learn the true order of events. No 

17. 1. How did Christ reproach them ? 2. How had they made the 
house of prayer a den of robbers? — 18. 1. What question agitated the 
chief priests and scribes ! 2. What kept them back ? 3. Why were 
the people astonished at Christ's teaching ? 

227 



The Withering of ST. MARK, XL the Fig-tree. 

21 And Peter calling to remembrance saith unto him, 
Master, behold, the fig-tree which thou cursedst is 
withered away. 

22 And Jesus answering saith unto him, ^ave faith 
in God. 

23 For e verily I say unto you, That whosoever shall 
say unto this mountain, Be thou removed, and be thou 
cast into the sea ; and shall not doubt in his heart, but 
shall believe that those things which he saith shall come 
to pass ; he shall have whatsoever he saith. 

24 Therefore I say unto you, f What things soever ye 
desire, when ye pray, believe that ye receive them, and ye 
shall have them. 

25 And when ye stand praying, g forgive, if ye have 
ought against any : that your Father also which is in 
heaven may forgive you your trespasses. 

i Or, Have the faith of God. « Matt. 17. 2. Luke 17. 6. ' Matt. 7. 7. Luke 

11.9. John 14. 13. & 15. 7. & 16. 24. James 1. 5, 6. e Matt. 6. 14. Col. 3. 13. 

doubt it was dark when Christ and his disciples had passed it on 
Monday evening, so that the disciples did not see the effect of the 
sentence pronounced upon it till they passed it on Tuesday morning. 

21. " The fig-tree ... is withered away." When our 
Lord wished to show forth his love and mercy, he exercised his 
divine power on the persons of men ; his miracle of judgment was 
but one, and on a tree, and that a barren one. 

So it shall be with those who make a profession of holiness, but 
who bring forth no fruit unto holiness (Matt. 25 : 41-46). 

22. "Have faith in God." In his omnipotence, his mercy, 
and his justice. The ungodly often seem to prosper, but judgment 
will finally come (Ps. 37 : 1-9). ' 

23. " Shall not doubt in his heart." God's power and 
love. By this wonderful description of the power of faith our Lord 
teaches us that in answer to true, genuine, undoubting faith God 
will effect great miracles of grace, greater even than would be the 
miracle of the casting of the Mount of Olives into the sea (Matt. 
17: 20). 

20. 1. On what day did this conversation take place? 2. Describe 
the circumstances. — 21. 1. What may we learn from this withering away 
of the fig-tree? — 22. 1. Why are we to have faith in God? — 23. 1. 
What is the reward of strong faith ? 

228 



April, S. MARK, XI. A. D. 30. 

21 fig-tree withered away from the roots. And Peter 
calling to remembrance saith unto him, Rabbi, behold, 
the fig-tree which thou cursedst is withered away. 

22 And Jesus answering saith unto them, Have faith in 

23 God. Yerily I say unto you, Whosoever shall say 
unto this mountain, Be thou taken up and cast into the 
sea ; and shall not doubt in his heart, but shall believe 
that what he saith cometh to pass ; he shall have it. 

24 Therefore I say unto you, All things whatsoever ye 
pray and ask for, believe that ye have received * them, 

25 and ye shall have them. And whensoever ye stand 
praying, forgive, if ye have aught against any one ; 
that your Father also which is in heaven may forgive 
you your trespasses. 1 

*For "have received" read " receive" with marg. Gr. received. Am. Com. 
1 Many ancient authorities add ver. 26 But if ye do not forgive, neither will your Father 
which is in heaven forgive your trespasses. 

24. " Therefore." Since faith in God unites the believer to 
the omnipotence of the Almighty. 

"Whatsoever ye pray and ask for." "According to 
his will, he heareth us : and if we know that he heareth us whatever 
we ask, we know that we have the petitions which we have asked of 
him" (1 John 5: 14,15). 

25. "Ye stand praying"." This seems to have been the 
common posture of prayer. On occasions of special solemnity and 
of humiliation, persons a) knelt (1 Kings 8 : 54 ; Dan. 6 : 10), or, b) 
prostrated themselves (Josh. 7 : 6 ; 1 Kings 18 : 42). 

"Forgive, if ye have aug\ht against any one." This 
is an absolute condition which must be fulfilled ere we can 
hope for forgiveness from God (Matt. 6: 14, 15). Compare the 
fifth petition of the Lord's Prayer : " And forgive us our debts, as 
we also have forgiven our debtors" (Matt. 6 : 12). 

In all cases, no matter what the provocation, a forgiving spirit 
must be cherished. 

24. 1. With what spirit are we to pray? a) John 4 : 24; Matt. 
6 : 5, 6 ; b) Heb. 12 : 28 ; c) 1 John 5 : 14, 15 ; 1 Tim. 2 : 8 ; d) John 
14: 6, 13, 14; e) Luke 11: 5-8; 18: 1-8.— 25. -1. What postures 
of prayer were common among the Jews? 2. Give special examples. 
—26. 1. What is the fifth petition of the Lord's Prayer ? 2. What is 
meant by this petition ? 

229 



The Authority of ST. MARK, XI. Christ questioned. 

26 But h if ye do not forgive, neither will your Father 
which is in heaven forgive your trespasses. 

27 Tf And they come again to Jerusalem : and as he 
was walking in the temple, there come to him the chief 
priests, and the scribes, and the elders, 

28 And say unto him, By what authority doest thou 
these things ? and who gave thee this authority to do these 
things ? 

29 And Jesus answered and said unto them, I will also 
ask of you one Question, and answer me, and I will tell 
you by what authority I do these things. 

30 The baptism of John, was it from heaven, or of 
men ? answer me. 

31 And they reasoned with themselves, saying, If we 
shall say, From heaven ; he will say, Why then did ye 
not believe him ? 

32 But if we shall say, Of men ; they feared the peo- 
ple : for *all men counted John, that he was a prophet 
indeed. 

33 And they answered and said unto Jesus, We can- 
not tell. And Jesus answering saith unto them, Neither 
do I tell you by what authority I do these things. 

t Matt. 18. 35. l Or, thing. 5 Matt. 3. 5. & 14. 5. ch. G. 20. 

27-33. — The Authority of Christ questioned. 

St. Matt. 21 : 23-27. St. Luke 20 : 1-8. 

Tuesday of Passion Week. 

27. "There come to him the chief priests." This 
■was a formal deputation from the Sanhedrin, or high council of the 
Jews, who had in charge the religious affairs of the nation. The 
Sanhedrin consisted of 70 members, comprising the most learned 
and most influential men of the city. 

28. " By what authority doest thou these thing's." 
They refer to the cleansing of the temple on the previous day. 
Their first question relates to the nature of Christ's commission, Was 

— 27. 1. Why did these priests come to Christ? 2. Who composed 
the Sanhedrin ? — 28. 1. What questions did they ask of Christ? 2. 
Had they a right to ask these questions ? 

230 



April, S. MARK, XL A. D. 30. 

27 And they come again to Jerusalem : and as he was 
walking in the temple, there come to him the chief 

28 priests; and the scribes, and the elders ; and they said 
unto him, By what authority doest thou these things '! 

29 or who gave thee this authority to do these things ? And 
Jesus said unto them, I will ask of you one Question, 
and answer me, and I will tell you by what authority I 

30 do these things. The baptism of John, was it from 

31 heaven, or from men ? answer me. And they reasoned 
with themselves, saying, If Ave shall say, From heaven ; 

32 he will say, Why then did ye not believe him ? 2 But 
should we say, From men — they feared the people: 3 for 

33 all verily held John to be a prophet. And they answered 
Jesus and say, We know not. And Jesus saith unto them, 
jSeither tell I you by what authority I do these things. 

1 Gr. word. 2 Or, But shall ice say, From men f 

3 Or, For all held John to be a prophet, indeed. 



it human or divine ; the second, to the intermediate agent through 
whom he had received it. 

29. "One question." That is, "after your many and fre- 
quent questions to me, I will ask you one question, closely connected 
with this of yours '' (Bengel). They had hoped to ensnare him, but 
Christ replies in such a way that his adversaries are forced to declare 
their own incompetence. 

31. " They reasoned with themselves." They cared 
nothing about the truth, the question with them was, — what is it 
safe and prudent for us to answer? 

33. ""We know not." An evasive reply, but they had no 
other choice ; for they did not wish to condemn themselves, much less 
run the risk of being" stoned by the people (Luke 20 : 6). 

"Neither tell I you." There is a blending of indignation 
and dignitv in these words. It would be only casting pearls before 
swine (Matt. 7:6). 



—29. 1. What was the reply of Jesus ?— 31. 1. What effect had it 
Upon them ? — 33. 1. Why did they not answer Jesus ? 2. Why did 
not Christ answer their question ? 

231 



The Parable of the ST. MARK, XII. Wicked Husbandmen. 

CHAPTER XII. 

AND he began to speak unto them by parables. A 
certain man planted a vineyard, and set an hedge 
about it, and digged a place for the winefat, and built a 
tower, and let it out to husbandmen, and went into a far 
country, 

2 And at the season he sent to the husbandmen a ser- 
vant, that he might receive from the husbandmen of the 
fruit of the vineyard. 

3 And they caught him, and beat him, and sent him 
away empty. 

4 And again he sent unto them another servant ; and 
at him they cast stones, and wounded him in the head, and 
sent him away shamefully handled. 

5 And again he sent another ; and him they killed, and 
many others; beating some, and killing some. 

6 Having yet therefore one son, his wellbeloved, he 
sent him also last unto them, saying, They will reverence 
my son. 

CHAPTER XII. 
1-12. — The Parable of the Wicked Husbandmen. 

St. Matt. 21 : 33-46. St. Luke 20 : 9-19. 

Tuesday of Passion Week. 

1. "In parables." Christ was in the temple at the time. St. 
Mark only records the second of the three spoken. See Harmony, 
Sections 153-155. 

" A man planted a vineyard." Our Lord draws this illus- 
tration from what was familiar to his hearers. In addition to a stone 
wall, or as a substitute for it, the Eastern vineyards have often a 
hedge of thorns around them. The pit was hewn out of a rock, into 
which the juice of the grapes ran, when they were trodden in the 
press. The watch-tower was also used as a residence during the 
vintage season. 

Chap. XII. 1. 1. How many parables did Christ speak in the temple 
on Tuesday of Passion Week? See Harmony. 2. Name tbem? 3. 
How many at this time ? 4. Who planted this vineyard ? 

232 



April, S. MARK, XII. A. JX 30. 

12 And he began to speak unto them in parables. A 
man planted a vineyard, and set a hedge about it, and 
digged a pit for the winepress, and built a tower, and 
let it out to husbandmen, and went into another eoun- 

2 try. And at the season he sent to the husbandmen a 
Servant, that he might reeeive from the husbandmen 

3 of the fruits of the vineyard. And they took him, and 
4' beat him, and sent him away empty. And again he 

sent unto them another 1 servant; and him they wounded 

5 in the head, and handled shamefully. And he sent ano- 
ther ; and him they killed : and many others ; beating 

6 some and killing some. He had yet one, a beloved 
son : he sent him last unto them, saying, They will re- 

1 Gr. bondservant. 

The vineyard represents the Jewish church (Isai. 5 : 1-7 ; Ps. 80 : 
8-15) ; the hedge, — the laws, moral, ceremonial and political, which 
separated the Jewish people from heathen nations ; the winepress, — 
probably the priesthood, or those institutions through which the true 
fruits of piety had to be sought, the prophetic institution ; the tower, 
— spiritual and civil government, latterly judges and kings ; the hus- 
bandmen were the Jews as a people, — the rulers and the teachers 
first, as most responsible. 

" And went into another country." This absence, being 
spoken of God in his dealings with the Jewish people, corresponds 
to the whole period of the Old Testament, which followed the first 
planting of the vineyard, — the going out of Egypt, the giving of the 
Law, and the settlement of Israel in Canaan. 

5. " Beating" some and killing some." These successive 
servants represent the successive groups of prophets. For the treat- 
ment of the prophets at different periods of the Jewish historv, see 1 
Kings 18 : 4 ; 22 : 24-27 ; 2 Chron. 24 : 21 ; Jer. 26 : 20-23 ; 37 : 
15 ; also Heb. 11 : 36-38. 

6. "A beloved son." " For God so loved the world, that he 
gave his only begotten Son, that whosoever belieoesth in him should 
not perish, but have eternal life" (John 3 : 16). 

5. What does the vineyard represent ? 6. The hedge ? 7. The wine- 
press? 8. The tower? 9. Who are the husbandmen? 10. When had 
God planted this vineyard ? 11. When had he been absent ? — 5. 1. Who 
were these servants ? 2. Give an account of the treatment of some. — 
6. 1. Who was this son? 2. Commit to memory John 3 : 16 ; 1 John 
4:9; Heb. 1:1,2; Acts 2: 36. 

233 



Question as to paying ST. MARK, XII. Tribute to Ccesar. 

7 But those husbandmen said among themselves, This 
is the heir ; come, let us kill him, and the inheritance 
shall be our's. 

8 And they took him, and killed him, and cast him out 
of the vineyard. 

9 What shall therefore the lord of the vineyard do ? 
he will come and destroy the husbandmen, and will give 
the vineyard unto others. 

10 And have ye not read this scripture ; The stone 
which the builders rejected is become the head of the cor- 
ner : 

11 This was the Lord's doing, and it is marvellous in 
our eyes? ps. 118.22,23 

12 a And they sought to lay hold on him, but feared 
the people : for they knew that he had spoken the para- 
ble against them : and they left him, and went their 
way. 

13 Tf And they send unto him certain of the Pharisees 
and the Herodians, to catch him in his words. 

» ch. 11. 18. John 7. 25, 30, 44. 

7. " This is the heir." For " God, having of old time spoken 
unto the fathers in the prophets by divers portions and in divers 
manners, hath at the end of these days spoken unto us in his Son, 
whom he appointed heir of all things " (Heb. 1:1,2); that is, ac- 
cording to his human nature, and as king over all, for God hath 
made him both Lord and Christ, this Jesus who was crucified (Acts 
2:36). 

8. " Cast him forth out of the vineyam. A propnecy 
that Christ would suffer " without the gate " (Heb. 13 : 12). 

9. "He will come and destroy the husbandmen. A 
prophecy of the awful destruction of Jerusalem, which took place 
within forty years of Christ's death. 

"Unto others." The Christian Church, the whole people of 
the new Covenant, comprising both Jews and Gentiles (1 Pet. 2: 
3-10). 

8. 1. When was the son cast forth out of the vineyard?— 9. 1- When 
were these husbandmen punished ? 2. Unto whom was the vineyard 
then given? 

* 234 



April, S. MARK, XII. A. J). 30. 



7 verence my son. But those husbandmen said among 
themselves, This is the heir ; come, let us kill him, and 

8 the inheritance shall be ours. And they took him and 
killed him, and cast him forth out of the vineyard. 

9 What therefore will the lord of the vineyard do ? he 
will come and destroy the husbandmen, and will give 

10 the vineyard unto others. Have ye not read even this 
scripture ; 

The stone which the builders rejected, 
The same was made the head of the corner : 

li This was from the Lord, 

And it is marvellous in our eyes ? 

12 And they sought to lay hold on him ; and they feared 
the multitude ; for they perceived that he spake the 
parable against them : and they left him and went away. 

13 And they send unto him certain of the Pharisees 
and of the Herodians, that they might catch him in 

10. " The stone -which the builders rejected." Jesus, 
rejected by the high priests, scribes and elders, is the strong and firm 
corner-stone of the new building of the Christian Church, which is 
" built upon the foundation of the apostles and prophets, Christ 
Jesus himself being the chief corner stone'' 1 (Eph. 2 : 20). See also 
1 Pet. 2 : 6, 7. 

11. " And it is marvellous in our eyes." This exalta- 
tion of Christ through rejection and suffering. See Phil. 2 : 9-11. 

13-17. — Question as to paying Tribute to Cmsar. 

St. Matt. 22 : 15-22. St. Luke 20 : 20-26. 

Tuesday of Passion Week. 

13. " They send unto him certain of the Pharisees." 

That is, the baffled priests, scribes, and elders (Mark 11 : 27), send 
the most able, unscrupulous, and subtle men in their midst, in order 
that they might entrap our Saviour by means of something that he 
might say. 

10. 1. Who is this stone? 2. Who were these builders? 3. In what 
sense is Christ our chief corner-stone ? — 11. 1. Commit Phil. 2: 9-11, 
and explain its meaning? — 13. 1. Why did they send another party to 
Christ? 

235 



Reply concerning ST. MARK, XII. the Resurrection. 

14 And when they were come, they say unto him, 
Master, we know that thou art true, and carest for no 
man : for thou regardest not the person of men, but 
teachest the way of God in truth : Is it lawful to give 
tribute to Caesar, or not ? 

15 Shall we give, or shall we not give? But he, 
knowing their hypocrisy, said unto them, Why tempt ye 
me ? bring me a l penny, that I may see it. 

16 And they brought it. And he saith unto them, 
Whose is this image and superscription? And they 
said unto him, Csesar's. 

17 And Jesus answering said unto them, Eender to 
Csesar the things that are Caesar's, and to God the things 
that are God's. And they marvelled at him. 

18 f Then come unto him the Sadducees. b which say 
there is no resurrection ; and they asked him, saying, 

1 Valuing of our money sevenpence halfpenny, as Matt. 18. 28. b Acts 23. 8. 

14. " "We know that thou art true." They think by 
their praises and flattery to deceive Christ; but he at once discerns 
the malicious snare which they have laid for him. 

"Shall we give, or shall we not give?" A very skil- 
ful question. If Christ said, yes, it is lawful, then, he would have 
displeased and provoked the people as one advocating subjection to 
the detested Eomans ; if he said, no, it is not lawful, then the 
Herodians would have accused him as a rebel against Caesar. 

15. "A penny." See notes on Mark 6 : 37. 

17. " Render unto Csesar . . . , and unto God. . ." 
For they were under obligations to Csesar ; the currency of Caesar's 
coin among them was evidence of the fact. They had rejected God's 
authority, and therefore God had given them over to a foreign 
power, and now they had a duty to discharge to the ruler under 
whose authority they enjoyed protection. Their duty was to " be in 
subjection to the higher powers : for there is no power but of God ; 
and the powers that be are ordained of God" (Rom. 13: 1). But 

14. 1. In what way did they try to deceive him ? 2. Why was their 
question so skilful. — 15. 1. Why did Christ ask for a denarius? — 16. 1. 
What did their possession of this coin indicate? — 17. 1. Why were 
they to render tribute to Caesar ? 2. What does Paul say about our 
duties to civil government ? 

236 



April, S. MARK, XII. A.D. 30. 

li talk. And when they were come, they say unto him, 
1 Master, we know that thou art true, and carest not 
for any one : for thou regardest not the person of men, 
but of a truth teachest the way of God : Is it lawful to 
give tribute unto Caesar, or not? Shall we give, or 

15 shall we not give ? But he, knowing their hypocrisy, 
said unto them, Why * tempt ye me ? bring me a 2 penny, 

16 that I may see it. And they brought it. And he 
saith unto them, Whose is this image and superscrip- 

17 tion ? And they said unto him Caesar's. And Jesus 
said unto them, Render unto Caesar the things that are 
Caesar's, and unto God the things that are God's. And 
they marvelled greatly at him. 

18 And there come unto him Sadducees, which say that 
there is no resurrection ; and they asked him, saying, 

1 Or, Teacher. 2 The word in the Greek denotes a coin worth about eightpence halfpenny. 
*[For "tempt" substitute "try" or "make trial of." — Am. Com.] 

besides the claims of ruling powers (Rom. 13 : 1-7), you have still 
greater duties to perform towards your God. " Render unto Ccesar 
the things that are Cossar's, and unto God the things that are God's ;" 
that is, render to God what he requires of you as his spiritual sub- 
jects, the tribute, the offerings, the faith, the love, and the obedience 
that every true child of God owes to its Creator, even your own 
selves. 

" And they marvelled greatly." At the wonderful wis- 
dom of Christ's answer. 

18-27* — Heply to the Sadducees concerning the 
Resurrect ion, 

St. Matt. 22 : 23-33. St. Luke 20 : 27-29. 

Tuesday of Passion Week. 
18. " Sadducees." Christ is now beset on all sides. These 
Sadducees were a small party, existing chiefly among the higher 
classes, and were disliked by the people generally, a) They would 
not accept the oral law so highly magnified by the Pharisees, and 
held that the laws of Moses alone were binding on the nation ; b) 

3. What are we to render unto God ? 4. Why ? 5. What effect had 
Christ's answer upon his questioners ? 6. Why ? 7. What did Christ" s 
answer imply? 8. How does it affect us? — 18. 1. Who were these 
Sadducees? 2. Why were they generally regarded as unbelievers? 

237 



Reply concerning ST. MARK, XII. the Resurrection. 

19 Master, c Moses wrote unto us, If a man's brother 
die, and leave his wife behind him, and leave no children, 
that his brother should take his wife, and raise up seed 
unto his brother. 

20 Now there were seven brethren : and the first took 
a wife, and dying left no seed. 

21 And the second took her, and died, neither left he 
any seed : and the third likewise. 

22 And the seven had her, and left no seed : last of 
all the woman died also. 

23 In the resurrection therefore, when they shall rise, 
whose wife shall she be of them ? for the seven had her 
to wife. 

24 And Jesus answering said unto them, Do ye not 
therefore err, because ye know not the scriptures, neither 
the power of God ? 

25 For when they shall rise from the dead, they 
neither marry, nor are given in marriage; but d are as 
the angels which are in heaven. 

26 And as touching the dead, that they rise : have ye 
not read in the book of Moses, how in the bush God 

c Deut. 25. 5. <* 1 Cor. 15. 42, 49, 52. 

they denied not only the resurrection of the dead, but also the exist- 
ence of any future life at all, and of the spiritual world. Their reli- 
gion was mere morality. 

19. "His brother should take his wife." They refer 
to the law of the Levirate marriage recorded in Deut. 25 : 5, which 
was established for the preservation of families, and to protect the 
interests and inheritance of childless widows. 

24. "Ye err." Christ knew that these Sadducees did not be- 
lieve in the next world at all, and so he turns the crafty questions of 
his enemies into occasions of deep instruction. 

25. "They neither marry nor are given in mar- 
riage." In heaven all the mere earthliness of human relationship 
shall be transfigured and glorified. Love will continue and be in- 

19. 1. What coarse imaginary question did they ask? — 24. 1. 
What did Christ answer ? — 25. 1. Shall human relationships continue 
in heaven ? 

238 



April, S. MARK, XII. A. D. 30. 

19 ^Master, Moses wrote unto us, If a man's brother die, 
and leave a wife behind him, and leave no child, that 
his brother should take his wife, and raise up seed unto 

20 his brother. There were seven brethren : and the first 

21 took a wife, and dying left no seed ; and the second 
took her, and died, leaving no seed behind him ; and 

22 the third likewise : and the seven left no seed. Last 

23 of all the woman also died. In the resurrection whose 
wife shall she be of them ? for the seven had her to 

24 wife. Jesus said unto them, Is it not for this cause 
that ye err, that ye know not the scriptures, nor the 

25 power of God ? For when they shall rise from the 
dead, they neither marry, nor are given in marriage ; 

26 but are as angels in heaven. But as touching the 
dead, that they are raised ; have ye not read in the 

iOr, Teacher. 

tcnsified, but " the power of God '' shall transform all earthly love. 
Hereafter we shall be united in a glorious and blissful union with 
our Lord and with one another, far surpassing the closest and most 
blessed of earthly fellowships. 

"But are as angels in heaven." Note that Christ is 
here speaking of the condition or state after the resurrection, and 
not of the state between death and the resurrection. According to 
St. Luke 20: 35, our Lord speaks especially of those u that are ac- 
counted worthy to attain to that world, and the resurrection from 
the dead." "The absurdity of the case which the Sadducees sup- 
posed, would affect the .good more than the evil, no one imagining 
that the evil would be blessed by marriage ; therefore Jesus only an- 
swers as regards the righteous. The righteous will be in the same 
condition as angels of God, without marriage, without physical food 
and drink, etc. The wicked will be in the same condition as the 
fallen angels" [Ben gel). 

Jesus does not say that glorified men are angels, — for angels and 
men are of two different natures, — the one cannot be transformed 
into the other, — but " they are equal unto the angels" (Luke 20; 36), 
and that in two things : no death, and no marriage. 

23. "Have ye not read in the book of Moses ? " Ye 
who deny the resurrection, and yet lay so much stress on the Penta- 

2. Shall we become angels ? — 26. 1. What passage does Christ quote 
from the book of Moses ? 

239 



The First and ST. MARK, XII. Great Commandment. 

spake unto him, saying, I am the God of Abraham, and the 
God of Isaac, and the God of Jacob ? ex. 3. e, ie. 

27 He is not the God of the dead, but the God of the 
living : ye therefore do greatly err. 

28 If And one of the scribes came, and having heard 
them reasoning together, and perceiving that he had an- 
swered them well, asked him, Which is the first com- 
mandment of all ? 

29 And Jesus answered him, The first of all the com- 
mandments is, e Hear, Israel ; the Lord our God is one 
Lord: 

30 And thou shalt love the Lord thy God with all thy 
heart, and with all thy soul, and with all thy mind, and 
with all thy strength : this is the first commandment. 

Deut. 6. 4, 5. 

31 And the second is like, namely this, f Thou shalt 

e Luke 10. 27. ' Rom. 13. 9. Gal. 5. 14. James 2. 8. 

teuch, ye know not the Scriptures, for those that die are not dead 
in God's sight, and this truth is even recorded in the book of 
Moses. 

" The Bush." That is, in that section of the book of Exodus 
(3: 6) called "the Bush." This was the customary way for the 
Jews to refer to certain portions of the Scriptures. Compare Rom. 
11: 2. 

27. " He is not the God of the dead." From these words 
of our Saviour we learn that after Abraham, Isaac, and Jacob slept 
with their fathers, their souls still lived with God, and do yet live 
with Him, reserved unto the day of the Resurrection, when they shall 
arise again to inherit the promises ; for God was their God by an 
everlasting covenant, which their death could not annul. See espe- 
cially Heb. 11 : 13-16. 

28-84.— The First and Great Commandment. 

St. Matt. 22 : 34-40. St. Luke 20 : 40. 

Tuesday of Passion Week. 

28. " One of the scribes." From St. Matthew we learn that 
he was a lawyer, one of the Pharisees, a teacher and an interpreter 
of the Laws of Moses. He was deeply impressed with the wisdom 
with which Christ had silenced the Sadducees; and so he thought he 

27 1. What do we learn from Christ's answer? 

240 



April, S. MARK, XII. A. D. 30. 

book of Moses, in the place concerning the Bush, how 
God spake unto him, saying, I am the God of Abra- 
ham, and the God of Isaae, and the God of Jacob ? 

27 He is not the God of the dead, but of the living : ye 
do greatly err. 

28 And one of the scribes came, and heard them ques- 
tioning together, and knowing that lie had answered 
them well, asked him, What commandment is the first 

29 of all ? Jesus answered, The first is, Hear, O Israel ; 

30 x The Lord our God, the Lord is one : and thou shalt 
love the Lord thy God 2 with all thy heart, and 2 with 
all thy soul, and 2 with all thy mind, and 2 with all thy 

31 strength. The second is this, Thou shalt love thy 

1 Gr. The Lord is our God ; the Lord is one. 2 Gr from. 

would try the Lord with reference to one of the great questions of the 
day. 

""What commandment is the first of all ?" The Pha- 
risees had come to the wise conclusion that there were 248 positive 
commands, and 365 negative precepts, in the books of Moses, a total 
of 613 commandments, just the number of Hebrew letters contained 
in the Ten Commandments — but ivhat commandment is the first of 
all f This was the burning question of the day. 

29. " Jesus answered, The first is." Jesus quotes from one 
ofthe four passages of Scripture (Ex. 13: 1-10, 11-16; Deut 6 : 4-9, 
13-21), which every pious Israelite repeated twice a day. These 
verses were written on parchment, and placed in a little leather box 
and worn on the arm and forehead during the time of prayer, and at 
other times as charms, — the phylacteries of St. Matt. 23: 5. 

In this commandment Christ sums up the duties of the first table, 
our duty to God. 

31. "The second is this." The duties of the second table, 
our duty to man. 

28. 1. Why did this scribe question Christ? 2. How many com- 
mandments did the Pharisees recognize? 3. What was the great 
question with them? — 29. 1. What are phylacteries? 2. What pas- 
sages of Scripture were written upon them ? 3. When did they wear 
them ? 4. How often repeat these passages ? 5. What passage did 
Christ quote ? 6. What duties does this first commandment compre- 
hend? — 31. 1. What is the second commandment? 2. What duties 
does it comprehend? 

16 241 



How is Christ ST. MARK, XII. David's Son ? 

love thy neighbor as thyself. There is none other com- 
mandment greater than these. Lev. 19. is. 

32 And the scribe said unto him, Well, Master, thou 
hast said the truth : for there is one God; g and there is 
none other but he : 

33 And to love him with all the heart, and with all 
the understanding, and with all the soul, and with all the 
strength, and to love his neighbour as himself, h is more 
than all whole burnt offerings and sacrifices. 

34 And when Jesus saw that he answered discreetly, 
he said unto him, Thou art not far from the kingdom of 
God. 4 And no man after that durst ask him any ques- 
tion. 

35 % And Jesus answered and said, while he taught in 
the temple, How say the scribes that Christ is the Son of 
David? 

36 For David himself said k by the Holy Ghost, 
The Lord said to my Lord, Sit thou on my right hand, till 
I make thine enemies thy footstool. p s. no. 1. 

eDeut. 4.39. Isai. 45. 6, 14. & 46. 9. * 1 Sam 15. 22. Hos. 6.6. Micah 6. 6, 7, 8. 
* Matt. 22. 46. t 2 Sam. 23. 2. 



33. "Is much more than all whole burnt offering's." 

This scribe had a truer insight into the meaning of God's law than 
his associates. The Pharisees were slow to learn what had been so 
distinctly and so often taught by the prophets. See 1 Sam. 15 : 22 : 
Ps. 51 : *16, 17 ; Hos. 6:6; Micah 6 : 6-8. 

34. "Discreetly." With knowledge and understanding. 

'• Thou art not far from the king-dom of God." For 
thou hast approached with an honest desire to know the truth, and 
hast a proper insight into the spiritual meaning of the law. What 
was still wanting was the full surrender to his conviction and the 
• actual following of Jesus. 

Those who do not recognize Christ as their Saviour, but put 
their trust in the arm of flesh, are jet far from the kingdom. 

33. 1. How do we know that this scribe was better than his asso- 
ciates? — 34. 1. What testimony does Christ bear to him? 2. When 
are we near the kingdom? 3. When far off? 4. Are you in the 
kingdom? 

242 



April, S. MARK, XII. A. D. 30. 

neighbour as thyself. There is none other command- 

32 nient greater than these. And the scribe said unto 
him, Of a truth, l Master, thou hast well said that he is 

33 one ; and there is none other but he : and to love him 
with all the heart, and with all the understanding, and 
with all the strength, and to love his neighbour as him- 
self, is much more than all whole burnt offerings and 

34 sacrifices. And when Jesus saw that he answered dis- 
creetly, he said unto him, Thou art not far from the 
kingdom of God. And no man after that durst ask 
him any question. 

35 And Jesus answered and said, as he taught in the 
temple, How say the scribes that the Christ is the son 

36 of David ? David himself said in the Holy Spirit, 

The Lord said unto my Lord, 

l Or, Teacher. 

35-37.— Sow is Christ David's Son? 

St. Matt. 22 : 41-46. St. Luke 20 : 41-44. 

35. " Jesus answered and said." " While the Pharisees 
were gathered together" (Matt. 22 : 41), as he taught in the temple, 
on that Tuesday of Passion Week. 

" That the Christ is the son of David ?" Christ intends 
to demonstrate beforehand, in the presence of the people, and by the 
Old Testament, the divinity of the Messiah. The scribes were accus- 
tomed to represent the promised Messiah as David's son. This was 
a true representation (Matt. 1:1; Rom. 1:3; Rev. 22 : 16), but as 
apprehended by the scribes, it was only a half-truth. 

36. " David himself said in the Holy Spirit." " In the 
book of Psalms " (Luke 20 : 42). A divine assertion that the Psalms 
are inspired. Christ quotes from Ps. 110. This Psalm is directlg 
prophetical, and admits of no other interpretation than the Messianic. 
This is proved by a) the teaching of the Lord himself and of his 
Apostles ; b) by the admissions of the early Jews ; and c) by the re- 
quirements of the Psalm itself. We learn therefore that David spoke 
these words with regard to a greater than himself, and that this 
greater one was the Messiah. Luther remarks on this Psalm that it 

35. 1. Of whom did Christ ask this question? 2. What aim had he in 
view in asking it ? 3. What did the scribes teach concerning the pro- 
mised Messiah?— 36. 1. To what Psalm does Christ refer? 2. Who 
wrote it ? 3. Of whom does David speak ? 

243 



The Scribes and ST. MARK, XII. Pharisees condemned. 

37 David therefore himself calleth him Lord; and 
whence is he then his Son ? And the common people 
heard him gladly. 

38 If And l he said unto them in his doctrine, Beware 
of the scribes, which love to go in long clothing, and 
m love salutations in the marketplaces, 

39 And the chief seats in the synagogues, and the 
uppermost rooms at feasts : 

40 Which devour widows' houses, and for a pretence 
make long prayers : these shall receive greater damnation. 

41 If And Jesus sat over against the treasury, and be- 
held how the people cast 1 money n into the treasury: and 
many that were rich cast in much. 

42 And there came a certain poor widow, and she 
threw in two 2 mites, which make a farthing. 

43 And he called unto him his disciples, and saith 
unto them, Verily I say unto you, That ° this poor widow 

1 ch. 4. 2. m Luke 11. 43. l A piece of brass money : See Matt 10. 9. 

n 2 Kings 12. 9. 2 It is the seventh part of one piece of that brass money, 

o 2 Cor. 8. 12. 

is worthy to be set in a frame of gold and diamonds, so full is it of 
excellent Christian thought and divine instruction, and of all the 
Psalms the very crown and chief. (Compare Acts 2 : 34-36 ; 1 Cor. 
15 : 25 ; Heb. 1 : 13 ; 5 : 6 ; 7 : 17, 21 j 10 : 13). 

38-40.— TIw Scribes and Pharisees condemned. 

St. Matt. 23 : 1-39. St. Luke 20 : 45-47. 

38. " In his teaching"." In the temple, on Tuesday of Pas- 
sion "Week. St. Matthew gives the full discourse which is only 
briefly recorded by St. Mark and St. Luke. 

" Beware of the scribes." For scribes see Index. Christ 
warns the people against a) the pride and ambition, b) the avarice, 
c) and the hypocrisy of these scribes. 

39. " Chief seats in the synagogues." Read St. James 
2: 1-4. 

" Chief places at feasts." Compare St. Luke 14 : 7-11. 

4. Head and explain the reference of Acts 2 : 31-36 ; 1 Cor. 15 : 20- 
28 ; Heb. 1:13; 10 : 12, 13.— 38. 1. Who were these scribes ? 2. 
Against what sins does Christ here warn us ? — 39. 1. What ought our 
demeanor in society to be ? 

244 



April, S. MARK, XII. A. D. 30. 

Sit thou on my right hand, 

Till I make thine enemies l the footstool of thy feet. 

37 David himself calleth him Lord ; and whence is he 
his son ? And 2 the common people heard him gladly. 

38 And in his teaching he said, Beware of the scribes, 
which desire to walk in long robes, and to have saluta- 

39 tions in the marketplaces, and chief seats in the syna- 

40 gogues, and chief places at feasts : they which devour 
widows' houses, 3 and for a pretence make long prayers ; 
these shall receive greater condemnation. 

41 And he sat down over against the treasury, and be- 
held how the multitude cast 4 money into the treasury : 

42 and many that were rich cast in much. And there 
came 5 a poor widow, and she cast in two mites, which 

43 make a farthing. And he called unto him his disciples, 

1 Some ancient authorities read underneath thy feet. 2 Or, Tlie great multitude. 
3 Or, even while for a pretence they make. 4 Gr. dross. 5 Gr. one. 

40. " Greater condemnation." These words include in 
an abridged form all the woes of Matt. 23 : 1-39. " To hide sin, 
under the pretence of God's service, makes the judgment heavier 
and more terrible (Prov. 28: 13)." (Starke). 

41-44— The Widow's llite. 

St. Luke 21 : 1-4. 

41. " The Treasury." This treasury (John 8 : 20) was in 
the court of the Temple, where Jewish women were allowed to enter. 
It contained 13 receptacles for receiving certain religious dues, and 
the people's free-will offerings to the temple. Each receptacle had 
a label on it, which specified a particular object, or charity. 

" Beheld." Christ still beholds us at our devotions, and re- 
gards the spirit with which we offer of our substance to aid in the 
advancement of his kingdom. 

42. *' Two mites." A mite was the smallest copper coin 
used. Bengel finely remarks on the two : " One of which she might 
have retained." 

43. " This poor widow cast in more than all." For 

40. 1. In our personal conduct ? 2. In our devotions ? 3. Under 
what conditions will our condemnation be the greater ? — 41. 1- What 
was this treasury?— 42. 1. Why does Christ so highly praise the act 
of this poor widow ? — 43. 1. What is a rich man's mite ? 

245 



Fall of the ST. MARK, XIII. Temple foretold. 

hath cast more in, than all they which have cast into the 
treasury : 

44 For all they did cast in of their abundance ; but 
she of her want did cast in all that she had, p even all her 
living. 

CHAPTER XIII. 

AND as he went out of the temple, one of his disciples 
saith unto him, Master, see what manner of stones 
and what buildings are here I 

2 And Jesus answering said unto him, Seest thou 
these great buildings ? a there shall not be left one stone 
upon another, that shall not be thrown down. 
\ 3 And as he sat upon the mount of Olives over against 
the temple, Peter and James and John and Andrew 
asked him privately, 

P Deut. 24. 6. 1 John 3. 17. * Luke 19. 44. 



God does not judge by the amount we give, but by its proportion to 
the means of the giver, and by the self-denial it implies. 

" We also have our two mites to give. However great our poverty, 
— if we have absolutely nothing else, — we have at least a body and 
a soul to offer" {How). 



CHAPTER XIII. 

1-37*— The Prophecy of the Destruction of Jerusalem, 
and the End of the World, 

St. Matt. 24 : 1-51. St. Luke 21 : 5-36. 

1. " As he went forth." His final departure from the tem- 
ple, on Tuesday evening. He appears no more in his Father's house 
as a preacher of righteousness. 

" Behold, what manner of stones ! " The temple of 



2. What lesson are we here taught? 

Chap. XIII. — 1. 1. Whither did Christ go on Tuesday evening? 2. 
To what did one of his disciples call his attention ? 

246 



April, S. MARK, XIII. A. D.30. 

and said unto them, Verily I say unto you, This poor 
widow cast in more than all they which are easting 
44 into the treasury : for they all did cast in of their 
superfluity ; but she of her want did cast in all that 
she had, even all her living. 

13 And as he went forth out of the temple, one of his 
disciples saith unto him, x Master, behold, what manner 

2 of stones and what manner of buildings ! And Jesus 
saith unto him, Seest thou these great buildings ? there 
shall not be left one stone upon another, which shall 
not be thrown down. 

3 And as he sat on the mount of Olives over against 
the temple, Peter and James and John and Andrew 

1 Or, Teacher. 



Jerusalem was one of the wonders of the world. It was the perfec- 
tion of architectural beauty. From Josephus we learn that some of 
the marble blocks that composed its walls were 60 feet long, 12 feet 
high, and 18 feet wide. 

" "What manner of buildings ! " The temple consisted of 
a cluster of buildings, with large outer and inner courts. Solomon's 
temple which had been destroyed by Nebiichadnezzar b. c. 588 (2 
Chron. 36 : 19), had been rebuilt upon the return of the Jews from 
their captivity (Ezra 6 : 14), and this second temple had been 
greatly enlarged and adorned by Herod the Great, shortly before 
Christ's birth 5 and the vast improvements then begun, were still un- 
finished at the very time that Christ went in and out of the temple. 

2. " There shall not be lefb here one stone upon ano- 
ther." This prophecy was literally fulfilled in the siege of Jerusa- 
lem, a. d. 70. Josephus tells us that the walls of the temple were so 
thoroughly leveled and dug up that no one visiting the city would 
believe it had ever been inhabited. It is a matter of history that the 
Emperor Julian, the Apostate (a. p. 361-363), tried to refute this 
prophecy ; but the attempt only confirmed its truth. 

3. What was remarkable about the stones of the temple ? 4. Who 
had originally built the temple ? 5. By whom destroyed? 6. By whom 
rebuilt? 7. Who enlarged and adorned it a second time? — 2. 1. What 
was Christ's answer? 2, How was this prophecy fulfilled? — 3, 1, 
Which of the disciples came to Christ privately ? 

247 



Signs of ST. MARK, XIII. the Last Days. 

4 Tell us, when shall these things be ? and what shall 
be the sign when all these things shall be fulfilled ? 

5 And Jesus answering them began to say, b Take 
heed lest any man deceive you : 

6 For many shall come in my name, saying, I am 
Christ; and shall deceive many. 

7 And when ye shall hear of wars and rumours of 
wars, be ye not troubled : for such things must needs be ; 
but the end shall not be yet. 

8 For nation shall rise against nation, and kingdom 
against kingdom; and there shall be earthquakes in 
divers places, and there shall be famines and troubles : 
these are the beginnings of l sorrows. 

9 But ° take heed to yourselves : for they shall deliver 
you up to councils ; and in the synagogues ye shall be 
beaten : and ye shall be brought before rulers and kings 
for my sake, for a testimony against them. 

t>Jer. 29. 8. Eph. 5. 6. 1 Thess. 2. 3. cMatt. 10. 17, 18. Kev. 2. 10. 

1 The word in the original importeth the pains of a woman in travail. 

4. " Tell US." It was probably at the close of the day, as Christ 
was sitting on the Mount of Olives over against the Temple, that the 
four came to him with their triple question, a) " when shall these 
things be," this destruction of the temple f b) "what shall be the 
sign of thy coming " (Matt. 24 : 3) ? c) " what shall be the sign " of 
the end of the world " (Matt. 24 ; 3) ? 

5. "Take heed." The four moral key-notes of this Discourse 
on the Last Things are "Beware" " Watch' 1 "Endure" and "Pray" 
(Farrar). 

In verses 5-8 our Lord warns them against expecting his immedi- 
ate return, and against false Christs, and speaks of the signs which 
should precede the destruction of Jerusalem. Christ's language is 
such, however, as to suggest that these signs are also types of the 
signs which will announce the approach of the end of the world. 

6. "Many shall come in my name." This warning 
against false Christs who would come during the lifetime of some of 
the Apostles is the first of the five signs to which Christ calls the at- 

4. 1. What three questions did they ask? — 5. 1. What are the four 
watch words of this chapter ? 2. Of what does Christ warn his dis- 
ciples in verses 5-8 ? — 6. 1. Of how many signs does Christ here speak ? 
2. Mention them ? 

248 . 



April, S. MARK, XIII. A. D. 30. 

4 asked him privately, Tell us, when shall these things 
be ? and what shall be the sign when these things are 

5 all about to be accomplished? And Jesus began to 
say unto them, Take heed that no man lead you astray. 

6 Many shall come in my name, saying, I am he ; and 

7 shall lead many astray. And when ye shall hear of 
wars and rumours of wars, be not troubled : these things 

8 must needs come to pass ; but the end is not yet. For 
nation shall rise against nation, and kingdom against 
kingdom : there shall be earthquakes in divers places; 
there shall be famines : these things are the beginning 
of travail. 

9 But take ye heed to yourselves : for they shall deliver 
you up to councils ; and in synagogues shall ye be 
beaten ; and before governors and kings shall ye stand 

tention of his disciples. From Josephus and the early Church Fa- 
thers we learn that many of these false Messiahs appeared in the 
interval between our Lord's Ascension and the destruction of Jeru- 
salem. 

7. "Wars and rumours of ■wars." Palestine was in a 
constant state of tumult from a. d. 48 to a. d. 66, the time of the be- 

f inning of the great Jewish war, which lasted four years before the 
nal destruction of the city, a. d. 70. 

8. "These things are the beginning" of travail." The 

history of the forty years between Christ's death and the destruction 
of Jerusalem furnishes abundant proof of the fulfilment of all these 
signs, but they shall yet be realized on a larger scale (1 Thess. 5 : 
1-3 ; 2 Thess. 2 : 1-4). 

9. " Take ye heed to yourselves." In verses 9-13 Christ 
speaks of the tribulations which should overtake his disciples and the 
Church between his Resurrection and the overthrow of Jerusalem. 
The Commentary on these verses is found in the history of the Acts 
of the Apostles. 

"To councils." See Acts 4: 6, 7 ; 5 : 27, 40. Compare for 
the fulfilment of verse 9, Acts 7 : 59 ; 8 : 3 ; 12 : 1, 2 ; 14 : 19 ; 16 : 
19-24 : 22 : 30 ; 24 : 1 ; 24 : 10-22 : 25 : 1-11 ; 26 : 1-23. 

3. Show how these prophecies were fulfilled ? — 8. J. What does St. 
Paul say of the "last days"? — 9. 1. Of what does Christ speak in 
verses 9-13 ? 2. Show from the Acts of the Apostles how this propkecy 
was fulfilled. 

249 



Signs of ST. MARK, XIII. the Last Days. 

10 And the gospel must first be published among all 
nations. 

1 1 d But when they shall lead you, and deliver you up, 
take no thought beforehand what ye shall speak, neither 
do ye premeditate : but whatsoever shall be given you 
in that hour, that speak ye : for it is not ye that speak, 
e but the Holy Ghost. 

12 Now f the brother shall betray the brother to 
death, and the father the son ; and children shall rise up 
against their parents, and shall cause them to be put to 
death. 

13 And ye shall be hated of all men for my name's 
sake : but g he that shall endure unto the end, the same 
shall be saved. 

14 But when ye shall see the abomination of desola- 
tion, h spoken of by Daniel the prophet, standing where it 
ought not, (let him that readeth understand,) then let 
them that be in Judaea flee to the mountains : 

15 And let him that is on the housetop not go down 
into the house, neither enter therein, to take any thing out 
of his house : 

16 And let him that is in the field not turn back again 
for to take up his garment. 

a Matt. 10. 19. Luke 12. 11. "Acts 2. 4. & 4. 8, 31. * Mic. 7. 6. Matt. 10. 21. 
e Dan. 12. 12. Matt. 10. 22. Rev. 2. 10. * Dan. 9. 27. 

10. " The gospel must first be preached." Some have 
supposed that this verse can only refer to the last day. But there is 
no real difficulty here. The gospel was preached lt in all the world " 
(Col. 1 : 6), "in all creation under heaven" (Col. 1 : 23), — that is, in 
all the known world, — in all parts of the world with which Jews had 
any intercourse, before the destruction of Jerusalem. But though 
this prophecy was partly fulfilled before the end of the Jewish king- 
dom, it shall yet be more fully accomplished, for " this gospel of the 
kingdom shall be preached in the whole world for a testimony unto 
all the nations ; and then shall the end come " (Matt. 24 : 14), — the 
Coming of our Lord Jesus Christ "to judge the quick and the 
dead." 

10, 1. When shall this verse receive its complete fulfillment? 

250 






April, S. MARK, XIII. A. D. 30. 

10 for my sake, for a testimony unto them. And the 

11 gospel must first be preached unto all the nations. And 
when they lead you to judgment, and deliver you 
up, be not anxious beforehand what ye shall speak : 
but whatsoever shall be given you in that hour, that 
speak ye : for it is not ye that speak, but the Holy 

12 Ghost. And brother shall deliver up brother to death, 
and the father his child ; and children shall rise up 
against parents, and 1 cause them to be put to death. 

13 And ye shall be hated of all men for my name's sake : 
but he that endureth to the end, the same shall be 
saved. 

14 But when ye see the abomination of desolation stand- 
ing where he ought not (let him that readeth under- 
stand), then let them that are in Judaea flee unto the 

15 mountains : and let him that is on the housetop not go 
down, nor enter in, to take any thing out of his house : 

16 and let him that is in the field not return back to take 

1 Or, put them to death. 



14. " The abomination of desolation." In verses 14-23 
■we have special warnings touching the time immediately preceding 
the destruction of Jerusalem. This abomination of desolation was 
effected by the Roman army, and Josephus records that the victo- 
rious Romans brought their standards into the temple, and placed 
them over the eastern gate ; and there they offered sacrifices to them, 
and with the loudest acclamations proclaimed Titus emperor. 

" Flee unto the mountains." But few Christians perished 
in the frightful destruction of the holy city, for when they beheld 
these signs, they fled over the mountains to Pella, a place beyond 
the Jordan. 

15. " Let him that is on the housetop not go down." 

They were to flee immediately if they wished to escape captivity or 
death, without regard to their possessions. Houses in the East have 
flat roofs, with an outside staircase, and these roofs are the favorite 
places of resort. 

14. 1. What was "the abomination of desolation?" 2. Whither 
did the Christians flee when the destruction came? — 15. 1. Why were 
they to flee so quickly ? 

251 



Signs of ST. MARK, XIII. the Last Days. 

17 k But woe to them that are with child, and to them 
that give suck in those days ! 

1 8 And pray ye that your flight be not in the winter. 

19 * Form those days shall be affliction, such as was 
not from the beginning of the creation which God created 
unto this time, neither shall be. 

20 And except that the Lord had shortened those 
days, no flesh should be saved : but for the elect's 
sake, whom he hath chosen, he hath shortened the days. 

21 m And then if any man shall say to you, Lo, here 
is Christ ; or, lo, he is there ; believe him not : 

22 For false Christs and false prophets shall rise, and 
shall shew signs and wonders, to seduce, if it were possi- 
ble, even the elect. 

23 But n take ye heed : behold, I have foretold you all 
things. 

24 ° But in those days, after that tribulation, the sun 
shall be darkened and the moon shall not give her light, 

25 And the stars of heaven shall fall, and the powers 
that are in heaven shall be shaken. 

26 p And then they shall see the Son of man coming in 
the clouds with great power and glory. 

27 And then shall he send his angels, and shall gather 

k Luke 23. 29. i Dan 9. 26. & 12. 1. Joel 2* 2. »» Luke 17. 23. " 2 Pet. 3. 17. 

Dan. 7. 10. Zeph. 1. 15. p Dan. 7. 13, 14. Matt. 16. 27. ch. 14. 62. Acts 1. 11. 

1 Thess. 4. 16. 2 Thess. 1. 7, 10. Eev. 1. 7. 

19. " Such as there hath not been the like." The 

sufferings accompanying the siege and destruction of Jerusalem are 
almost incredible. The details as given by Josephus in the sixth 
book'of his Wars of the Jews, are really too horrible to relate. This 
verse is literally true, such an amount of suffering, and the terrible 
manner of it, hath not been equalled " from the beginning of the 
creation which Grod created until now." The besieged devoured the 
very filth of the streets, and we are informed by Josephus, that the 
stench was so great that it was necessary to hurl 600,000 corpses 
over the wall, and that during the siege 1,100,000 persons perished, 
and over 100,000 carried into captivity. 

19. 1. Give a brief account of the terrible sufferings at the destruc- 
tion of Jerusalem? 

252 



April, S. MARK, XIII. A. D. 30. 

17 his cloke. But woe unto them that are with child and 

18 to them that give tuck in those days ! And pray ye 

19 that it be not in the winter. For those days shall be 
tribulation, such as there hath not been the like from 
the beginning of the creation which God created until 

20 now, and never shall be. And except the Lord had 
shortened the days, no flesh would have been saved : 
but for the elect's sake, whom he chose, he shortened 

21 the days. And then if any man shall say unto you, Lo, 

22 here is the Christ ; or, Lo, there ; believe l it not : for 
there shall arise false Christs and false prophets, and 
shall shew signs and wonders, that they may lead 

23 astray, if possible, the elect. But take ye heed : be- 
hold, I have told you all things beforehand. 

24 But in those days, after that tribulation, the sun shall 

25 be darkened, and the moon shall not give her light, and 
the stars shall be falling from heaven, and the powers 

26 that are in the heavens shall be shaken. And then 
shall they see the Son of man coming in clouds with 

27 great power and glory. And then shall he send forth 

i Or, him. 

20. " For the elect's sake." Either a) for the sake of 
such Christians as still remained in the city; or 6) in answer to the 
prayers of the Christians for their suffering fellow-countrymen ; or 
c) for the sake of the ancient people of God's choice, whom, though 
he punished, he had not utterly cast off (Rom. 11:1, 28). 

24. "In those days, after that tribulation." In 
verses 24—27, Christ speaks of the signs that shall precede his Second 
Advent. 

"The sun shall be darkened." Compare 2 Pet. 3: 1-13. 

27. u The angels." The angels are revealed to us as spiritual 
beings, and as consisting of " holy angels " (Mark 8 : 38) and of " the 
angels of the devil" (Matt. 25: 41). (For a description of " evil 
angels," see Index). The office of the good angels can be gathered 

20. 1. Why did God shorten the day of suffering?— 21. 1. What is 
meant by a false Christ? — 24. 1. Of what does Christ speak in verses 
24-27 ? 2. Read 2 Pet. 1-13.— 27. 1. What do we know about 
angels ? 

253 



Signs of ST. MARK, XIII. the Last Days. 

together his elect from the four winds, from the utter- 
most part of the earth to the uttermost part of heaven. 

28 Now learn a parable of the fig tree; When her 
branch is yet tender, and putteth forth leaves, ye know 
that summer is near : 

29 So ye in like manner, when ye shall see these things 
come to pass, know that it is nigh, even at the doors. 

30 Yerily I say unto you, that this generation shall 
not pass, till all these things be done. 

31 Heaven and earth shall pass away : but q my words 
shall not pass away. 

32 But of that day and that hour knoweth no man, no, 
not the angels which are in heaven, neither the Son, but 
the Father. 

33 r Take ye heed, watch and pray : for ye know not 
when the time is. 

34 s For the Son of man is as a man taking a far jour- 

1 Isai. 40. 8. ' Matt. 25. 13. Luke 12. 40. Rom. 13. 11. 1 Thess. 5, 6. 

" Matt. 25. 14. 

from many passages of Scripture. They are represented as agents 
of God's providence in the great scheme of the spiritual redemption 
and sanctification of man. They are " ministering spirits, sent forth 
to do service for the sake of them that shall inherit salvation " (Heb. 
1 : 14) ; they are spoken of as watching over Christ's little ones 
(Matt. 18 : 10), as rejoicing over a penitent sinner (Luke 15 : 10), 
as being present in the worship of Christians (1 Cor. 11 : 10), and 
as bearing the souls of the redeemed into heaven (Luke 16 : 22). 
In one word, they are Christ's ministers of grace now, as they shall 
be of judgment hereafter. From Eph. 1 : 21 ; Rom. 8 : 38 ; Eph. 6 : 12, 
we learn that there are degrees of the angelic nature, both among 
the holy angels of God, and the angels of the devil. 

'* Shall gather together his elect." To meet himself, so as 
to be with him, and to be exalted to glory. See 1 Thess. 4 : 14-17. 

28. "From the fig-tree learn her parable." This 
parable calls our special attention to mark the signs of Christ's 
coming, and has a double application, referring both to the destruc- 
tion of Jerusalem and to the end of the world. 

2. What office do they perform at Christ's second coming ? 3. Read 
1 Thess. 4 : 14-17. — 28. I. What double application can we give to thia 
parable of the fig-tree ? 

254 



April, S. MARK, XIII. A.D.30. 

the angels, and shall gather together his elect from the 
four winds, from the uttermost part of the earth to 
the uttermost part of heaven. 

28 Now from the fig-tree learn her parable : when her 
branch is now become tender, and putteth forth its 

29 leaves, ye know that the summer is nigh ; even so ye 
also, when ye see these things coming to pass, know ye 

30 that 1 he is nigh, even at the doors. Verily I say unto 
you, This generation shall not pass away, until all 

31 these things be accomplished. Heaven and earth shall 

32 pass away : but my words shall not pass away. But 
of that day or that hour knoweth no one, not even the 

33 angels in heaven, neither the Son, but the Father. Take 
ye heed, watch 2 and pray : for ye know not when the 

3-4 time is. It is as when a man, sojourning in another 

1 Or, it. 2 Some ancient authorities omit and pray. 

30. "This generation shall not pass away." If we 

refer this verse first, to the destruction of Jerusalem, " this genera- 
tion " means those living at that time ; if we refer it to the end of 
the world, " this generation " signifies the Jewish race or people. 
Both interpretations are right, — Jerusalem was destroyed a.d. 70, and 
though the power of the Jews was broken, and the people scattered, 
yet they still remain a distinct and separate race, and will " not pass 
away, until all these things be accomplished.'' 

32. "Neither the "Son." According to the attributes of his 
human nature, and with reference to his state of voluntary humilia- 
tion. Compare Acts 1:7; Col. 1 : 14-20 ; Col. 2 : 3 ; 1 Cor. 1 : 24. 

33. " Watch and pray." "Looking for and earnestly de- 
siring the coming of the day of God " (2 Pet 3 : 12). 

34. " It is as when a man." In this beautiful parable, 
St. Mark gives us the substance and practical bearings of the para- 
bles which Christ spoke on this occasion, and which are only re- 
corded by St. Matthew (24 : 42—25 : 30). ' 

30. 1. What double explanation can we give of the meaning of 
this generation ? — 32. 1. In what sense did not the Son know that day 
or that hour f 2. What do we learn from Col. 1 : 14-20?— 33. 1. With 
what spirit is the believer to live in this evil world ?— 34. 1. What is 
the general meaning of this parable? 2. By whom may we represent 
this man? 3. What is meant by his country? 4. His sojourning? 5. 
His house? 6. His servants ? 7. His work? 8. His porter? 9. 
His coining ? 10. His finding you sleeping ? 

255 



The Anointing by ST. MARK, XIV. Mary of Bethany, 

ney, who left his house, and gave authority to his ser- 
vants, and to every man his work, and commanded the 
porter to watch. 

35 Watch ye therefore: for ye know not when the 
master of the house cometh, at even, or at midnight, or 
at the cockcrowing, or in the morning : 

36 Lest coming suddenly he find you sleeping. 

37 And what I say unto you I say unto all, Watch. 



CHAPTER XIY. 

AFTER a two days was the feast of the passover, and of 
unleavened bread : and the chief priests and the 
scribes sought how they might take him by craft, and put 
him to death. 

2 But they said, Not on the feast day, lest there be an 
uproar of the people. 

3 If b And being in Bethany in the house of Simon the 
leper, as he sat at meat, there came a woman having an 
alabaster box of ointment of * spikenard very precious ; 
and she brake the box, and poured it on his head. 

• John 11. 55. & 13. 1. b See Luke 7. 37. * Or, pure nard, or, liquid nard. 

CHAPTER XIV. 

1, £. — The Jews plot Christ's Death, 

St. Matt. 26 : 1-5. St. Luke 22 : 1, 2. 

1. "After two days." St. Matthew informs us that on that 
Tuesday evening after Christ had finished the remarkable words re- 
corded in the last chapter, he said unto his disciples, u Ye know that 
after two days the passover cometh, and the Son of man is delivered 
up to be crucified." Wednesday and Thursday are these two days 
before " Good Friday." 

"The chief priests and the scribes sought how 
they might . . . kill him." This meeting took place at the 
palace of Caiaphas, the high priest, on Tuesday evening (Matt. 26 : 
3-5). 

Chap. XIV.— 1. 1. When did Christ finally leave the temple? 2. 
When did the Sanhedrin meet ? 3. Why ? 4. Whither did Christ go ? 

256 



April, S. MARK, XIV. A. D. 30. 

country, having left his house, and given authority to 
his l servants, to each one his work, commanded also 

35 the porter to watch. Watch therefore : for ye know 
not when the lord of the house comet h, whether at even, 

36 or at midnight, or at cockcrowing, or in the morning ; lest 

37 coming suddenly he find you sleeping. And what I 
say unto you I say unto all, AVatch. 

14 Now after two days was the feast of the passover and 
the unleavened bread : and the chief priests and the 
scribes sought how they might take him with subtilty, 

2 and kill him : for they said, Not during the feast, lest 
haply there shall be a tumult of the people. 

3 And while he was in Bethany in the house of Simon 
the leper, as he sat at meat, there came a woman having 
2 an alabaster cruse of ointment of 3 spikenard* very 
costly ; and she brake the cruse, and poured it over his 

1 Gr. bond-servants. 2 Or, a flask. 3 Gr.pistic nard, pistic 

being perhaps a local name. Others take it to mean genuine ; others, liquid. 
[*For "spikenard" read "pure nard" (with niarg. Or, liquid nard). — Am Com.] 

3-9.— The Anointing by Mary of Beihany. 

St. Matt. 26: 6-13. John 12: 2-8. 

The time of his anointing cannot be positively determined. The 
common view is that it occurred on Saturday afternoon or evening, 
six days before the passover (John 12 • 1). According to St. Matthew 
and St. Mark it seems to have taken place on Wednesday of Passion 
Week, but the time is nowhere mentioned, nor is it of any importance. 
The writer, however, adopts the view that St. Mark gives us the 
chronological order, and that this supper to Christ was given either 
on Tuesday evening or on Wednesday evening of Passion Week. 

3. " In the house of Simon the leper." This Simon was 
an intimate friend, if not a relative of Lazarus and his sisters (John 
12:2). He had been a leper, and, no doubt, had been healed by 
Christ. 

"There came a woman." Mary, the sister of Martha and 
Lazarus (John 12 : 3). 

"An alabaster cruse of ointment of spikenard." 

3. 1. What are the two views as to the time of this Anointing of Christ ? 
2. Who was this Simon? 3. Who especially was present at the feast? 
4. Describe the circumstances. 5. Why did Mary anoint Jesus ? 
17 257 



Judas agrees ST. MARK, XIV. to betray Christ. 

4 And there were some that had indignation within 
themselves, and said, Why was this waste of the ointment 
made ? 

5 For it might have been sold for more than three 
hundred l pence, and have been given to the poor. And 
they murmured against her. 

6 And Jesus said. Let her alone ; why trouble ye her ? 
she hath wrought a good work on me. 

7 For e ye have the poor with you always, and when- 
soever ye will ye may do them good : but me ye have 
not always. 

8 She hath done what she could : she is come afore- 
hand to anoint my body to the burying. 

9 Verily I say unto you, Wheresoever this gospel shall 
be preached throughout the whole world, this also that 
she hath done shall be spoken of for a memorial of her. 

10 If And Judas Iscariot, one of the twelve, went unto 
the chief priests, to betray him unto them. 

i See Mark 6. 37. ■ Deut. 15. 11. 

Very precious ointments were sold in vases, made of alabaster (a 
material somewhat like white marble, but transparent), sealed up to 
preserve the perfume, — hence the breaking of the cruse. 

4. " There were some that had indignation." Espe- 
cially Judas, who was the one who openly complained (John 12: 
5,6). 

" To what purpose . . . this waste ? " Such is still the lan- 
guage of the worldly and the selfish, and those whose hearts are not 
wholly devoted to Christ, when they behold some noble act of self- 
denying charity for a cause in which they take little interest. 

5. " Three hundred pence." That is, 300 denarii, in our 
money about fifty dollars, but then it represented the pay for three 
hundred days' work (Matt. 20: 2), — a very large sum in those 
days. 

" They murmured." Even the disciples themselves (Matt. 
26 : 8, 9), no doubt led on by Judas. The reason of this traitor's 
murmuring is given by St. John (12 : 6). 

4. 1. Who was indignant ? 2. What persons still use such language? 

5. 1. How valuable was this perfume? 2. Why was Judas angry 
about it ? 

258 



April, S. MARK, XIV. A. D. 30. 

4 head. But there were some that had indignation among 
themselves, saying, To what purpose hath this waste 

5 of the ointment been made? For this ointment might 
have been sold for above three hundred l pence, and 
given to the poor. And they murmured against her. 

6 But Jesus said, Let her alone ; why trouble ye her ? 

7 she hath wrought a good work on me. For ye have 
the poor always with you, and whensoever ye will ye 

8 can do them good : but me ye have not always. She 
hath done what she could : she hath anointed my body 

9 aforehand for the burying. And verily I say unto 
you, Wheresoever the gospel shall be preached through- 
out the whole world, that also which this woman hath 
done shall be spoken of for a memorial of her. 

10 And Judas Iscariot, 2 he that was one of the twelve, 

1 The word in the Greek denotes a coin worth about eightpence half-penny. 
2 Gr. the one of the twelve. 

7. " Me ye have not always." In my bodily presence as 
I am with you now. 

8. " She hath done what she could." No higher praise 
can be given. God holds us responsible not only for what we do, 
but also for what we can do. 

" She hath anointed my body . . . for the burying-." 
Mary probably was unconscious of the meaning of her act, for she 
had anointed Christ out of pure love, and with a desire to do him 
honor, but in his mind the action of the loving woman was connected 
with his death and consequent burial. 

9. " Shall be spoken of for a memorial." To preserve 
the memory of her among men. The fulfilment of this prophecy 
is ever before our eyes, for the story of her devoted adoration has 
gone forth in all lands where the gospel has been preached. 

10, 11. — Judas agrees to betray Christ. 

St. Matt. 26 : 14-16. St. Luke 22 : 3-6. 

10. "Judas Iscariot." See notes on Mark 3: 19. From 
Matt. 26 : 14 we learn that this murmuring of the traitor about the 

8. 1. What praise was given to Mary ? 2. How can we apply 
it to ourselves ? 3. With what great event does Christ connect 
this act of Mary? — 9. 1. In what way was this prophecy fulfilled? — 
10. 1. What do you know about Judas Iscariot ? 

259 



The Disciples sent to ST. MARK, XIV. prepare the Passover. 



11 And when they heard it, they were glad, and pro- 
mised to give him money. And he sought how he might 
conveniently betray him. 

12 If And the first day of unleavened bread, when they 
1 killed the passover, his disciples said unto him, Where 
wilt thou that we go and prepare that thou may est eat the 
passover ? 

13 And he sendeth forth two of his disciples, and saith 
unto them, Go ye into the city, and there shall meet you 
a man bearing a pitcher of water : follow him. 

14 And wheresoever he shall go in, say ye to the 
goodman of the house, The Master saith, Where is the 
guestchamber, where I shall eat the passover with my dis- 
ciples ? 

15 And he will shew you a large upper room furnished 
and prepared : there make ready for us. 

1 Or, sacrificed. 

waste of the ointment was the last step in the course of sin which 
ended in the betrayal of his Lord and Master. That very night — 
probably Wednesday of Passion Week, Judas went to the chief 
priests and made a bargain with them to deliver Christ into their 
hands. 

11. "Promised to give him money." Thirty pieces of 
silver (Matt. 26: 15), the price of the meanest slave, about 17 dol- 
lars, representing the wages of a day laborer for about four months. 
It is possible that this small sum was earnest-money, to whet his cu- 
pidity and spur him on. 

22-16.— The Disciples sent to prepare the Passover. 

St. Matt. 26 : 17-19. St. Luke 22 : 7-13. 

12. " On the first day of unleavened bread." Thurs- 
day of Passion Week — the day before the Crucifixion. 

"When they sacrificed the Passover." We touch here 
a much controverted question, which is capable of different solutions, 
none of which, however, are positively certain. It is admitted on all 

2. How did he show his baseness ? 3. What was the cause of his 
fall?— 11. 1. For how much was he willing to betray Christ. 2. How 
may we betray our Saviour ? 3. How much do we receive? — 12. 1- 
When did Christ send two disciples to prepare for the passover ? 

260 



April, S. MARK, XIV. A. D. 30. 

went away unto the chief priests, that he might deliver 

11 him unto them. And they, when they heard it, were 
glad, and promised to give him money. And he sought 
how he might conveniently deliver him unto them. 

12 And on the first day of unleavened bread, when they 
sacrificed the passover, his disciples say unto him, Where 
wilt thou that we go and make ready that thou mayest 

13 eat the passover ? And he sendeth two of his disciples, 
and saith unto them, Go into the city, and there shall 

14 meet you a man bearing a pitcher of water : follow 
him; and wheresoever he shall enter in, say to the good- 
man of the house, The 1 Master saith, AVhere is my 
guest-chamber, where I shall eat the passover with my 

15 disciples ? And he will himself shew you a large up- 

1 Or, Teacher. 

sides that Christ ate the Passover on Thursday evening, and was 
crucified on Friday, in the afternoon ; but the great question is : Was 
Friday the 14th or the 15th of Nizan? Some contend that Christ 
was crucified on the 14th of Xizan, which in the year a. t>. 30, fell on 
a Friday, and that thus Jesus died on the afternoon of the 14th. at 
the very moment when the paschal lamb was slain in the temple, and 
that he rose on Sunday, the 16th of Xizan, on the very day on which 
there was offered in the temple the first fruits of the harvest, — that 
he thus anticipated the paschal supper, when he ate it on Thursday 
evening. Others contend that Thursday was the 14th of Xizan, and 
that Christ ate the paschal supper at the proper time, and did insti- 
tute the holy Sacrament of the LorcVs Supper in the very day and 
hour of the ancient passover. We cannot here discuss this difficult 
question nor present the different variations of the two principal views 
mentioned above, but in this whole discussion two facts come clearly 
before us — Christ ate the passover on a Thursday evening, and was 
crucified on Friday afternoon. 

13. "Two of his disciples." Christ sent Peter and John 
(Luke 22 : 8) from Bethany, where he had remained after his leav- 
ing Jerusalem on Tuesday evening. 

14. "The goodman of the house." Who no doubt was 
a disciple of Christ. It may have been the home of Xicodemus, or 
of Joseph of Arimathea, or possibly of the mother of St. Mark. 

2. On what day was Christ crucified ? 3. When did he eat the pass- 
over? — 13. 1. "Who was sent? — 14. 1. Whom did they meet ? 

261 



The Announcement ST. MARK, XIV. of the Betrayal. 

16 And his disciples went forth, and came into the 
city, and found as he had said unto them : and they made 
ready the passover. 

17 If And in the evening he cometh with the twelve. 

18 And as they sat and did eat, Jesus said, Verily I 
say unto you, One of you which eateth with me shall be- 
tray me. 

19 And they began to be sorrowful, and to say unto 
him one by one, Is it I ? and another said, Is it I ? 

20 And he answered and said unto them, It is one of 
the twelve, that dippeth with me in the dish. 

21 The Son of man indeed goeth, as it is written of 

16. "They made ready the passover." Among other 
tilings, they took the paschal lamb to the temple to be there killed, 
and provided the unleavened cakes, bitter herbs, the wine and the 
water used in the feast. 

17 '. — Christ enters the City, 

St. Matt. 26 : 20. St. Luke 22 : 14. 

17. ""When it ■was evening"." About the setting of the 
sun on Thursday evening of Passion Week. The two disciples had 
finished their preparations, and no doubt, had returned to Bethany, 
and so the whole company now walk together to Jerusalem. 

[18-21.— The Announcement of the Betrayal* 

St. Matt. 26 : 21-25. St. Luke 22 : 21-23. St. John 13 : 21-26. 

18. "And as they sat." On that Thursday evening. Some 
time had elapsed since their entrance into the house. For the events 
see Harmony, Sections 173 and 174. 

" And were eating - ." The Jews celebrated the passover in 
the following manner: a) The parties arranged themselves in pro- 
per order, reclining on the left side, round the table ; b) the first cup 
of wine, which was mixed with water, was then filled, and a blessing 
was asked by the head of the family on the feast, as well as a special 
one on the cup ; c) the master of the house then tasted the wine and 
passed it round, after which a basin of water and a towel were handed 

16. 1. In what did their preparation consist? — 17. 1. When did 
Christ re-enter the city ? — 18. 1 . Describe the manner in which the 
passover was celebrated ? 

262 



April, S. MARK, XIV. A.D.ZO. 

per room, furnished and ready: and there make ready 

16 for us. And the disciples went forth, and came into 
the city, and found as he had said unto them : and they 
made ready the passover. 

17 And when it was evening he cometh with the twelve. 

18 And as they *sat and were eating, Jesus said, Verily I 
say unto you, One of you shall betray me, even he that 

19 eateth with me. They began to be sorrowful, and to 

20 say unto him one by one, Is it I ? And he said unto 
them, It is one of the twelve, he that dippeth with me 

21 in the dish. For the Son of man goeth, even as it is 

1 Gr. reclined. 

round, or they arose to wash their hands (John 13: 4, 5, 12)-, d) 
the bitter herbs and unleavened bread, the sauce called Charoseth, 
and the paschal lamb were then placed on the table, after which the 
person who presided, having given thanks to God for the fruits of 
the earth, took a portion of the bitter herbs, and dipping it in the 
Charoseth, ate a piece the size of an olive, and his example was fol- 
lowed by the rest (Matt. 2G : 23 ; Mark 14 : 20) ; e) a second cup of 
wine was then filled, and the son, or a proselyte, in accordance with 
Ex. 12 : 26, asked the meaning of the feast ; /) in reply, the father 
expounded Deut. 26 : 5-12, as well as the meaning of the paschal 
sacrifice, the unleavened bread, and the bitter herbs, and then the 
first part of the Hallel (Ps. 113 and 114) was sung, and the second 
cup of wine was solemnly drunk ; g) then the master of the house 
took two of the unleavened cakes, distributed a portion to each, and 
all wrapping some bitter herbs round their portion dipped it in the 
Charoseth and ate it (John 13 : 26) ; h) the paschal lamb was now 
carved and eaten, and then the third cup of wine was poured out, 
known as the " Cup of Blessing ,? and passed round to each one 
(Luke 22 : 20; 1 Cor. 11 : 25) ; i) the grace after meals was then re- 
cited, and after that a fourth cup was passed, and then the second part 
of the Hallel (Ps. 115-118) was sung (Matt. 26 : 30 ; Mark 14: 26). 

19. "Is it I?" They were utterly unconscious of the treachery 
that was in their midst, and so, in all humility and simplicity, yet 
with some little dread, ask this question. 

21. " Even as it is written." See especially Ps. 22, and 
Isa. 53. 

2. What important event happened during this feast, narrated only 
by St. John? 3. What Psalms were sung? 4. When was the Lord's 
Supper instituted ? 

263 



The Institution of ST. MARK, XIV. the Lord's Supper. 

him : but woe to that man by whom the Son of man 
is betrayed ! good were it for that man if he had never 
been born. 

22 If d And as they did eat, Jesus took bread, and 
blessed, and brake it, and gave to them, and said, Take, 
eat : this is my body. 

23 And he took the cup, and when he had given thanks, 
he gave it to them : and they all drank of it. 

24 And he said unto them, This is my blood of the 
new testament, which is shed for many. 

a 1 Cor. 11. 23. 



"Woe unto that man." This verse contains one of the 
strongest declarations in the Scriptures for the doctrine of an eternal 
condemnation. Observe how even in Christ's solemn prayer to his 
Father, he calls Judas "the son of perdition " (John 17 : 12). To 
be so near to Christ, and yet forever lost I What a terrible warning 
to those who enjoy great privileges 1 

22-25, — The Institution of the Lord's Supper. 

St. Matt. 26 : 26-29. St. Luke 22 : 15-20. 

22. "He took bread." The unleavened cake used in the 
passover. 

"Had blessed." "Had given thanks " (Luke 22 : 19; 1 Cor. 
11 : 24). " He gave thanks to the Father, and, at the same time, 
pronounced a blessing on the bread and wine in his very prayer and 
giving of thanks " (Bengel). The Lord's Supper is frequently called 

the Eucharist," which means the "giving of thanks," — and this 
name expresses the character which properly belongs to this holy 
Sacrament, which is to be partaken with a holy joy and thanksgiving. 

" He brake it." In the Early Church this Sacrament was 
generally called the " Breaking of bread " (Acts 2 : 42, 46 ; 20 : 7). 
This signifies that Christ's holy body was broken or wounded for us 
on the Cross (1 Cor. 11 : 24), and that "the bread which we break, 
is a communion of the body of Christ " (1 Cor. 11 : 17). 

21. I. What terrible sentence was pronounced on Judas ? 2. What 
bearing has this on the doctrine of eternal punishment? — 22. 1. When 
was the Lord's Supper instituted? 2. What other names are some- 
times given to this Sacrament ? 3. Why called Eucharist ? 4. Holy 
Communion ? 6. What name given to it in the Early Church ? 

264 



April, S. MARK, XIV. AD. 30. 

written of him: but woe unto that man through whom 
the Son of man is betrayed ! good were it ' for that man 
if he had not been born. 

22 And as they were eating, he took 2 bread, and when 
he had blessed, he brake it, and gave to them, and 

23 said, Take ye : this is my body. And he took a cup, 
and when he had given thanks, he gave to them : and 

24 they all drank of it. And he said unto them, This is 
my blood of 3 the 4 covenant, which is shed for many. 

1 Gr. for him if that man. - Or, a loaf. 

3 Or, 'the testament. 4 Some ancient authorities insert neio. 

" And gave to them." " Jesus himself is not here said to 
have eaten and drunk ; since it was not for himself that his body 
was given, and his blood shed " [Bengel). 

" This is my body." This, that is, This which I tell you to 
take, is my body. 

24. "This is my blood." The Lutheran Church holding 
fast these testamentary words of the Lord and their explanation by 
St. Paul (1 Cor. 10 : 17) rejects on the one side the Romish error of 
transubstantiation, which teaches that the substance of bread and 
wine in the Sacrament is changed into the substance of the Lord's 
body and blood ; and on the other side the Zwinglian error, which 
takes the elements bread and wine simply as signs and representa- 
tions of the absent body and blood of Christ. 

"We believe and teach that in this Sacrament the true body and 
blood of Christ are truly present under the form of bread and wine, 
and are truly communicated under the species of bread and wine to 
those that eat in the Lord's Supper, and are received by all commu- 

24. 1. What is the Sacrament of the Altar ? 

Ans. It is the true Body and Blood of our Lord Jesus Christ, under 
the bread and wine, given unto us Christians to eat and to drink, as it 
was instituted by Christ himself. 

2. What benefits are derived from such eating and drinking ? 

Ans. They are pointed out in these words : " given and shed for you 
for the remission of sins." Namely, through these words, the remission 
of sins, life and salvation are granted unto us in the Sacrament. For 
where there is remission of sins, there are also life and salvation. 

3. How can the bodily eating and drinking produce such great effects? 
Ans. The eating and the drinking, indeed, do not produce them, but 

the words which stand here, namely: "given, ami shed for you, for 
the remission of sins." These words are, besides the bodily eating and 
drinking, the chief things in the Sacrament: and he who believes these 
words, has that which they declare and set forth, namely, the remis- 
sion of sins. 265 



Peter's Denial ST. MARK, XIV. foretold. 

25 Verily I say unto you, I will drink no more of the 
fruit of the vine, until that day that I drink it new in 
the kingdom of God. 

26 *ft And when they had sung an l hymn, they went 
out into the mount of Olives. 

27 And Jesus saith unto them, All ye shall be offended 
because of me this night : for it is written, I will smite 
the shepherd, and the sheep shall be scattered, zech. 13. 7. 

28 But e after that I am risen, I will go before you 
into Galilee. 

1 Or, psalm. e c h. 16. 7. 

nicants, and that he is truly worthy and well prepared who believes 
these words: "given, and shed for you, for the remission of sins," 
and that these words are, besides the bodily eating and drinking, the 
chief things in the Sacrament : and he who believes these words has 
that which they declare and set forth, namely, the remission of sins ; 
but he who does not believe these words, or who doubts, is unworthy 
and unfit, and that " whosoever shall eat the bread or drink the cup of 
the Lord unworthily, shall be guilty of the body and the blood of the 
Lord, ... for he that eateth and drinketh, eateth and drinketh judgment 
unto himself, if he discern not the body " (1 Cor. 11 : 27, 29). 

The bread does not signify the absent body of Christ, and the wine 
the absent blood of Christ; but by means of the sacramental union, 
the bread and wine are truly the body and blood of Christ. " The 
earthly thing, to wit, the bread, is taken in an earthly manner; the 
heavenly thing, to wit, the body of Christ, is taken and eaten in a 
manner fitting it, that is, a heavenly or mystical manner. As that 
union is sacramental, and is in mystery, and hence called mystical, 
the manner of eating which depends upon it, is as regards the body 
of Christ plainly mystical, sacramental and incomprehensible to 
human reason {Calovius as quoted by Krauth in Conservative Re- 
formation). 

John Gerhard sums up the benefits of the Lord's Supper as either 
principal or secondary : " The principal fruits are : the showing of 

4. Who is it, then, that receives this Sacrament worthily ? 

Ans. Fasting and bodily preparation are indeed a good external dis- 
cipline ; but he is truly worthy and well prepared who believes these 
words, "given and shed for you, for the remission of sins." But he 
who does not believe these words, or who doubts, is unworthy and unfit; 
for the words : " for you," require truly believing hearts. 

5. What, according to John Gerhard, are the benefits of the Lord's 
Supper ? 

266 



fc April, s - MARK, XIV. A. D. 30. 

25 Verily I say unto you, I will no more drink of the 
fruit of the vine, until that day when I drink it new in 
the kingdom of God. 

26 And when they had sung a hymn, they went out 
unto the mount of Olives. 

27 And Jesus saith unto them, All ye shall be l offended: 
for it is written, I will smite the shepherd, and the 

28 sheep shall be scattered abroad. Howbeit, after I am 

1 Gr. caused to stumble. 

the Lord's death, the forgiveness of sins, the sealing of faith, spirit- 
ual union with Christ. The secondary are : renewal of the baptismal 
covenant, the arousing of love to God and our neighbor, the con- 
firmation of patience and hope, the attestation of our resurrection, 
the serious amendment of life, and public confession of Christ'' (see 
Krauth's Cons, fief., p. 82U). 

25. " Until that day when I drink it new in the king- 
dom of God." St. Matthew says, " drink it new with you in my 
Father's kingdom" (26 : 29). These mysterious words of our Lord 
seem to be prophetic of the believer's participation in the joys of the 
New Jerusalem (Rev. 21 : 2). "The Lord's Supper took the place 
of the Jewish passover feast, and shall in time give place to higher 
heavenly feasts" [Bengel). 

26-31.— Peter's Denial foretold, 

St. Matt. 26 : 30-35. St. Luke 22 : 31-38. St. John 13 : 36-38. 
Thursday Evening of Passion Week. 
2(3. " Sung" a hymn." The Passover Psalms. (See notes on 
Mark 14: 18). Between this singing of the hymn, and the going 
out into the Mount of Olives, Christ spoke that memorable discourse 
recorded by St. John, and offered his Sacerdotal Prayer (John 14: 1 
—17: 26). 

27. " J6SU3 saith unto them." The exact time and place 
of this conversation cannot be exactly determined ; it may have 
taken place a) before they left that " upper room," or b) on their 
way to the Mount of Olives. 

"All ye shall be offended." This was fulfilled when " they 
all left him, and fled " (Mark 14 : 50). 

28. "I will go before you into Galilee." The angel 
refers to those very words on that first Easter-day (Mark 16 : 7). 

23. 1. What hymn did they sing ? 2. What remarkable discourse 
was then delivered? — 27. 1. When were the disciples offended? 

267 



The Agony ST. MARK, XIV. in Gethsemane. 

' ' m " 

29 f But Peter said unto him, Although all shall be 
offended, yet will not I. 

30 And Jesus saith unto him, Verily I say unto thee, 
That this day, even in this night, before the cock crow 
twice, thou shalt deny me thrice. 

31 But he spake the more vehemently, If I should die 
with thee, I will not deny thee in any wise. Likewise 
also said they all. 

32 If g And they came to a place which was named 
Gethsemane : and he saith to his disciples, Sit ye here, 
while I shall pray. 

33 And he taketh with him Peter and James and John, 
and began to be sore amazed, and to be very heavy ; 

34 And saith unto them, h My soul is exceeding sorrow- 
ful unto death : tarry ye here, and watch. 

35 And he went forward a little, and fell on the ground, 
and prayed that, if it were possible, the hour might pass 
from him. 

t John 13. 37, 38. e John 1 8. 1. * John 12. 27. 

29. " Yet will not I." Self-confidence ever leads to a fall. 
" When pride cometh, then cometh shame " (Prov. 11 : 2). 

30. " Before the cock crow twice." St. Mark alone 
records this special warning. The first crowing which St. Peter 
heard, about one or two o'clock, was unheeded, and this made Peter's 
guilt the greater. It was at the second crowing of the cock, about 
5 o'clock, that Peter first thought of his Lord's words (Mark 14 : 66 
-72). 

31. " I will not deny thee." " Wherefore let him that 
thinketh he standeth take heed lest he fall" (1 Cor. 10 : 12). 

32, — Christ enters the garden of Gethsemane. 

St. Matt. 26 : 36. St. Luke 22 : 39, 40. St. John 18 : 1, 2. 

Thursday Evening, near midnight. 

32. " Gethsemane." The word means oil-press. This gar- 
den was an enclosed place lying at the foot of the Mount of Olives. 
No doubt it contained the press or mill in which was prepared the 

29. 1. Why are we not to rely on our strength? — 30. 1. How was 
this prophecy fulfilled? 2. Why was Peter's guilt so great? — 31. 1. 
What lesson may we learn from Peter's fall? — 32. 1. Why was this 
garden called Gethsemane ? 

268 



April, S. MARK, XIV. A.D.SO. 

29 raised up, I will go before you into Galilee. But 
Peter said unto him, Although all shall be l offended, 

30 yet will not I. And Jesus saith unto him, Verily I 
say unto thee, that thou to-day, even this night, before 

31 the cock erow twice, shalt deny me thrice. But 
he spake exceeding vehemently, If I must die with 
thee, I will not deny thee. And in like manner also 
said they all. 

32 And they come unto 2 a place which was named 
Gethsemane : and he saith unto his disciples, Sit ye 

33 here, while I pray. And he taketh with him Peter 
and James and John, and began to be greatly amazed, 

34 and sore troubled. And he saith unto them, My soul 
is exceeding sorrowful even unto death : abide ye here, 

35 and watch. And lie went forward a little, and fell on 
the ground, and prayed that, if it were possible, the 

1 Gr. caused to stumble. 2 Gr. an enclosed piece of ground. 

oil from the olives which grew on the hill above. It was a favorite 
resort of Jesus (John 18: 2). 

33-42. — The Agony in Gethsemane. 

St. Matt. 26 : 37-46. St. Luke 22 : 41-46. 

Early Friday morning, soon after midnight. 

33. "He taketh "with him Peter, etc." See notes on 
Mark 3 : 16. 

" Began to be greatly amazed." We have in this verse 
two aspects of our Saviour's agony. He was greatly amazed at the 
enormity of the sins of the world, their desert, and their effects, and 
sore troubled, for Christ, in his great compassion at that moment 
made the sufferings and sins of mankind his own, for on him was 
laid the iniquity of us all (Isa. 53 : 4-6). See also Heb. 4: 15 ; 9 : 
28 ; 1 Pet. 2 : 24. 

35. " The hour might pass away from him." " Jesus 
says the hour, for he knew that the cup must quickly be drained, 

33. 1. On what former occasions had these three been specially fa- 
vored by Christ? 2. Why was Christ so sorely troubled? 3. Read lsa. 
53 and show how that prophecy was fulfilled in Christ? 4. Explain 
Heb. 4: 15; 9: 28; and 1 Pet. 2: 24.-34. 1. Why was Christ sor- 
rowful unto death? — 35. 1. What is meant by the hour and this cup ? 

269 



The Betrayal and ST. MARK, XIV. Taking of Jesus. 

38 And he said, * Abba, Father, k all things are possible 
unto thee ; take away this cup from me : ! nevertheless 
not what I will, but what thou wilt. 

37 And he cometh, and findeth them sleeping, and 
saith unto Peter, Simon, sleepest thou ? couldest not thou 
watch one hour ? 

38 Watch ye and pray, lest ye enter into temptation. 
m The spirit truly is ready, but the flesh is weak. 

39 And again he went away, and prayed, and spake 
the same words. 

40 And when he returned, he found them asleep again, 
(for their eyes were heavy,) neither wist they what to 
answer him. 

41 And he cometh the third time, and saith unto them, 
Sleep on now, and take your rest : it is enough, n the hour 
is come ; behold, the Son of man is betrayed into the 
hands of sinners. 

42 ° Rise up, let us go ; lo, he that betray eth me is at 
hand. 

43 Tf And immediately, while he yet spake, cometh 

iBom. 8. 15. Gal. 4. 6. ^Heb. 5. 7. » John 5. 30. & 6. 38. 

™ Eom. 7. 23. Gal. 5. 17. n John 13. 1. ° John 18. 1, 2. 

and the passion quickly accomplished ; and as hitherto he had been 
certain that the end in view was good, so now he had no reason to 

doubt it Yet the cup and the hour caused anguish to Jesus ; 

and therefore he entreated deliverance from them, subject to the will 
of the Father and the possibility of the case" (Bengel). 

38. "Not what I will, but what thou wilt." We 
here see the perfect submission of Christ's human will to the Divine 
will. As perfect Man, our Saviour possessed a human will, and it 
was this human will which shrank from the terrors which lay before 
him, but though it shrank, it never set itself against God's will. For 
a divine comment on these verses, see Heb. 5 : 7-10. 

37. " Findeth them sleeping." "For sorrow" (Luke 22 : 
45), and from weakness of the flesh. Even the boldness of a Peter 
and the love of a John failed in this hour of trial. 

36. 1. What is the meaning of Abba? 2. According to what nature 
did Christ suffer ? 3. Read Heb. 5 : 7-10.— 37. 1. Why were the three 
disciples so sleepy ? 2. How often did Christ awaken them ? 

270 



April, S. MARK, XIV. A. I). 30. 

36 hour might pass away from him. And he said, Abba, 
Father, all things are possible unto thee ; remove this 
cup from me : howbeit not what I will, but what thou 

37 wilt. And he cometh, and nudeth them sleeping, and 
saith unto Peter, Simon, sleepest thou? couldest thou 

38 not watch one hour ? l Watch and pray, that ye enter 
not into temptation : the spirit indeed is willing, but 

39 the flesh is w T eak. And again he went away, and 

40 prayed, saying the same words. And again he came, 
and found them sleeping, for their eyes were very 

41 heavy; and they wist not what to answer him. And 
he cometh the third time, and saith unto them, Sleep 
on now, and take your rest : it is enough ; the hour is 
come; behold, the Son of man is betrayed into the 

42 hands of sinners. Arise let us be going : behold, he 
that betrayeth me is at hand. 

43 And straightway, while he yet spake, cometh Judas, 

1 Or, Watch ye, and pray that ye enter not. 

38. " Watch and pray, that ye enter not." A suitable 
subject for prayer at all times. 

39. "Prayed, saying- the same •words." "Christ 
teaches us, by his example, in our agonies of mind and body, to 
pray ; and he will have mercy on us, though from our human weak- 
ness we can do no more than repeat the same words " ( Wordsworth). 

42. "Let US be going"." That we may meet the traitor and 
his band. 

£3-52. — TJie Betrayal and Taking of Jesus. 

St. Matt. 26 : 47-56. St. Luke 22 : 47-53. St. John 18 : 3-12. 
Friday morning, probably between 1 and 2 o'clock. 

43. "Judas." He had left them while they were still in that 
u upper room " in Jerusalem to fulfil his agreement with the Sanhe- 
drim Whether he had left before or after the institution of the Lord's 
Supper, cannot be positively determined. It was the belief of the 
Early Church that he was present at the Holy Sacrament, and this is 
also the accepted view of our own Church. 

38. 1. What prayer should we often pray? — 39. 1. What do we 
learn from Christ's example?— 43. 1. When had Judas left Christ and 
his disciples ? 2. Whither had he gone ? 

271 



Jesus is taken ST. MARK, XIV. before Caiaphas. 



Judas, one of the twelve, and with him a great multitude 
with swords and staves, from the chief priests and the 
scribes and the elders. 

44 And he that betrayed him had given them a token, 
saying, Whomsoever I shall kiss, that same is he ; take 
him, and lead him away safely. 

45 And as soon as he was come, he goeth straightway 
to him, and saith, Master, Master ; and kissed him. 

46 And they laid their hands on him, and took him. 

47 And one of them that stood by drew a sword, and 
smote a servant of the high priest, and cut off his ear. 

48 And Jesus answered and said unto them, Are ye 
come out, as against a thief, with swords and with staves 
to take me ? 

49 I was daily with you in the temple teaching, and 
ye took me not : but p the scriptures must be fulfilled. 

50 q And they all forsook him, and fled. 

51 And there followed him a certain young man, having 
a linen cloth cast about his naked body ; and the young 
men laid hold on him : 

52 And he left the linen cloth, and fled from them 
naked. 

53 If And they led Jesus away to the high priest : and 

P Ps. 22. 6. Is. 53. 7, &c. Luke 22. 37. & 24. 44. q vor. 27. Ps. 88. 8. 

" A multitude." Composed of Roman soldiers with their cap- 
tain, and certain officers of the Jews (John 18 : 3, 12). 

45. " And saith, Rabbi ; and kissed him." How many- 
professing Christians habitually utter the same address, and perpe- 
trate the same treason. 

47. " A certain one." St. John tells us it was Peter (18 : 10), 
and that the name of the servant whose right ear was cut off was 
Malchus. St. John was an acquaintance of the high priest's (John 
18 : 15), and hence knew the name of his servant. 

49. "That the Scriptures might be fulfilled." All 
fulfilments centred in his Passion. See references above. 

3. Whom did he bring with him ?— 44. 1. What token had Judas 
given them? — 45. 1- How do many betray Christ with a kiss ? — 47. 
1. What special details does St. John give? — 49. 1. What Scriptures 
were fulfilled? 272 



April, S. MARK, XIV. A. D. 30. 

one of the twelve, and with him a multitude with swords 

and staves, from the chief priests and the scribes and the 
44 elders. Now he that betrayed him had given them a 

token, saying, Whomsoever I shall kiss, that is he; 
43 take him, and lead him away safely. And when he 

was come, straightway he came to him, and saith, Rab- 

46 bi; and ' kissed him. And they laid hands on him, 

47 and took him. But a certain one of them that stood 
by drew his sword, and smote the 2 servant of the high 

43 priest, and struck off his ear. And Jesus answered 
and said unto them, Are ye come out, as against a rob- 

49 ber, with swords and staves to seize me ? I was daily 
with you in the temple teaching, and ye took me not : 
but this is done that the Scriptures might be fulfilled. 

50 And they all left him, and fled. 

51 . And a certain young man followed with him, having 
a linen cloth cast about him, over his naked body : and 

52 they laid hold on him ; but he left the linen cloth, and 
fled naked. 

53 And they led Jesus away to the high priest : and 

1 Gr. Jdssed him much. - Gr. bond-servant. 

51. " A certain young" man." It has been thought by many 
that this young man may have been St. Mark himself, who thus in an 
unobtrusive and modest manner seeks to connect himself with that 
great event, which may have been to him the turning-point of his spirit- 
ual history. Note it was Jesus he was following 1 , and his courage was 
remarkable, when "all left him, and fled." The incident need not 
necessarily have occurred in Gethsemane, or on the way to Jerusa- 
lem, — but it may have taken place in the very streets of the city 
itself. 

53-64. —Jesus is taken before CaiapUas. 

St. Matt. 26 : 57-66. St. Luke 22 : 54, 55. St. John 18 : 19-23. 

Early Friday morning. 

53. "To the high priest." Caiaphas was the actual high- 
priest at the time. From St. John (18: 13, 14, 24) we learn that 
Christ was first taken to Annas, the father-in-law of Caiaphas, who 

51. 1. Who was this young man? — 53. 1. Before whom was Christ 
first taken ? 2. Who was this Annas ? 
18 273 



Jesus is taken ST. MARK, XIV. before Caiaphas. 

with him were assembled all the chief priests and the eld- 
ers and the scribes. 

54 And Peter followed him afar off, even into the pa- 
lace of the high priest : and he sat with the servants, and 
warmed himself at the fire. 

55 And the chief priests and all the council sought for 
witnesses against Jesus to put him to death ; and found 
none. 

56 For many bare false witness against him, but their 
witness agreed not together. 

57 And there arose certain, and bare false witness 
against him, saying, 

58 We heard him say, r I will destroy this temple that 
is made with hands, and within three days I will build 
another made without hands. 

59 But neither so did their witness agree together. 

60 And the high priest stood up in the midst, and 
asked Jesus, saying, Answerest thou nothing ? what is it 
which these witness against thee ? 

61 But 8 he held his peace, and answered nothing. 
Again the high priest asked him, and said unto him, Art 
thou the Christ, the Son of the Blessed ? 

* ch. 15. 29. John 2. 19. " Isai. 53. 7. 

had been the high-priest before, a person of great influence, and who 
seems to have performed at times the duties of the high-priest, even 
while his son-in-law was in office (Luke 3 : 2). All the prominent 
members of the Sanhedrin met at this untimely hour in the court of 
the high-priest. 

54. "He -was sitting- with the officers." St. John ob- 
tained admission for him (John 18 : 15, 16), and as the early morn- 
ing air was chilly, he sat down by the fire, which the attendants or 
officers of the Sanhedrin had made in the centre of the court of the 
high-priest. 

3. Before whom was Christ then taken ? 4. Why were the Sanhe- 
drin gathered so early ? — 54. 1. What two disciples followed into the 
court of the high-priest? 2. How had Peter gained an entrance? 3. 
Why was John permitted to enter ? 

274 



April, S. MARK, XIV. A. D. 30. 

there come together with him all the chief priests and 

54 the elders and the scribes. And Peter had followed 
him afar oif, even within, into the court of the high 
priest ; and he was sitting with the officers, and warm- 

55 ing himself in the light of the fire. Now the chief 
priests and the whole council sought witness against 

56 Jesus to put him to death ; and found it not. For 
many bare false witness against him, and their witness 

57 agreed not together. And there stood up certain, and 

58 bare false witness against him, sa)dng, We heard him 
say, I will destroy this l temple that is made with hands, 
and in three days I will build another made without 

59 hands. And not even so did their witness agree toge- 

60 ther. And the high priest stood up in their midst, and 
asked Jesus, saying, Answerest thou nothing ? what is 

61 it which these witness against thee ? But he held his 
peace, and answered nothing. Again the high priest 
asked him, and saith unto him, Art thou the Christ, 

1 Or, sanctuary. 

55. "The whole council sought witness against 
Jesus." What a mocking of justice 1 Sought, therefore so many 
false witnesses appeared. 

58. " We heard him say." According to St. Matthew there 
were two of these false witnesses who had a special charge to make. 
But their witness did not agree together. In the made icith hands 
and the made without hands we have probably one of the declara- 
tions in which they differed. (Comp. Matt. 26 : 61 with this state- 
ment in verse 58.) 

For what Christ really did say, see John 2 : 19-22. 

61. "But he held his peace." For his answering could 
have done no good. 

"Art thou the Christ?" This question so solemnly put 
Christ did not refuse to answer. It was quite right for Caiaphas to 
call upon Christ to declare who and what he was. 

55. 1. Why was this no fair trial? — 58. 1. In what did these two 
false witnesses differ among themselves ? 2. What had Christ really 
eaid?— 61. 1. Why did not Christ defend himself? 2. Why did he 
answer the solemn question of the high-priest? 

276 



Peter's Denial ST. MARK, XIV. and Repentance. 

62 And Jesus said, lam: ' and ye shall see the Son 
of man sitting on the right hand of power, and coming in 
the clouds of heaven. 

63 Then the high priest rent his clothes, and saith, 
What need we any further witnesses? 

64 Ye have heard the blasphemy: what think ye? 
And they all condemned him to be guilty of death. 

65 % And some began to spit on him, and to cover his 
face, and to buffet him, and to say unto him, Prophesy: 
and the servants did strike him with the palms of their 
hands. 

66 Tf And as Peter was beneath in the palace, there 
cometh one of the maids of the high-priest : 

67 And when she saw Peter warming himself, she 
looked upon him, and said, And thou also wast with Jesus 
of Nazareth. 

* Matt. 24. 30. Luke 22. 69. 

" The Son Of the Blessed." " The Blessed " is a common 
Jewish expression for Grod, but it is nowhere used in the New Tes- 
tament, save here by Caiaphas. 

62. " And Jesus said." He had not as yet openly declared 
himself, but the time had at length arrived, — for silence now might 
be misunderstood. 

" Sitting at the right hand of power." The sitting at 
the right hand of God, and the coming to Judgment, are here com- 
bined together, for they were both still future. Christ now is " far 
above all rule, and authority, and power, and dominion," and " all 
things " are put "in subjection under his feet" (Eph. 1 : 20-23), — 
and he shall yet come " with the clouds of heaven." (Comp. Dan. 
7: 13.) 

63. " Rent his clothes." This gesture was one of great 
sorrow. 

64. "Condemned him to be worthy of death." 
They would have condemned him to death, but they had not the 
power (John 18: 31). 

3. Who is the "Blessed one?" — 62. 1. What answer did Christ 
make ? 2. What is meant by sitting at the right hand of power ? 3. 
Repeat Eph. 1 : 20-23. 4. Read references given above. — 63. 1. Why 
did the high-priest rend his clothes? 2. What judgment did they pass 
upon Christ ? 3. Why did they not condemn him to death ? 

276 



April, S. MARK, XIV. A.D.?,0. 

62 the Son of the Blessed ? And Jesus said, I am : and 
ye shall see the Son of man sitting at the right hand of 

63 power, and coming with the clouds of heaven. And 
the high priest rent his clothes, and saith, What fur- 

64 ther need have we of witnesses ? Ye have heard the 
blasphemy : what think ye ? And they all condemned 

65 him to be l worthy of death. And some began to spit 
on him, and to cover his face, and to buffet him, and 
to say unto him, Prophesy : and the officers received 
him with 2 blows of their hands. 

66 And as Peter was beneath in the court, there cometh 

67 one of the maids of the high-priest; and seeing Peter 
warming himself, she looked upon him, and saith, 

1 Gr. liable to. J Or, strokes of rods. 

65.— The Mocking of the Servants. 

St, Matt. 26 : 67, 68. St. Luke 22 : 63-65. 

65. " Some began to spit on him." "I gave my back 
to the smiters, and my cheeks to them that plucked off the hair : I 
hid not my face from shame and spitting " (Isa. 50 : 6). That sight 
was never forgotten by St. Peter: "When he was reviled, reviled 
not again ; when he suffered, threatened not ; but committed himself 
to him thatjudgeth righteously" (1 Pet. 2: 23). 

And yet professing Christians are ever ready to resent some petty 
injury or fancied slight. 

66-72.— Teter's Denial and Repentance. 

St. Matt. 26 : 69-75. St. Luke 22 : 56-62. 

St. John 18: 15-18, 25-27. 

67. "She looked upon him." " Care for the body often 
leads men to neglect the soul. Peter was recognized by the light of 
the firp — had he been farther off he would have been safer " (Ben- 

gd). 



65. 1. Describe his ill-treatment. 2. What remarkable prophecy 
was fulfilled ? 3. How does St. Peter refer to it ? 4. What lesson 
do we learn ? — 66. 1. How often did Peter deny his Saviour? — 67. 1. 
Give an account of first denial. 

277 



Peter's Denial ST. MARK, XIV. and Repentance. 

68 But he denied, saying, I know not, neither under- 
stand I what thou sayest. And he went out into the 
porch ; .and the cock crew. 

69 And a maid saw him again, and began to say to 
them that stood by, This is one of them. 

70 And he denied it again. And a little after, they 
that stood by said again to Peter, Surely thou art one of 
them : u for thou art a Galilaean, and thy speech agreeth 
thereto. 

71 But he began to curse and to swear, saying, I know 
not this man of whom ye speak. 

72 And the second time the cock crew. And Peter 
called to mind the word that Jesus said unto him, Before 
the cock crow twice, thou shalt deny me thrice. And 
1 when he thought thereon, he wept. 

u Acts 2. 7. * Or, he wept abundantly, or, he began to weep. 

68. "But* he denied." Now was Peter's time to fulfil his 
boastful promise. See notes on Mark 14: 29-31. Thrown off his 
guard, and frightened by the searching glances of the bystanders, he 
replied evasively. 

"Into the porch." Into the vestibule, the arched entrance- 
passage which led into the court of the high-priest. He may have 
been so alarmed that he sought a favorable opportunity for retiring 
altogether. 

"And the COCk crew." And though Peter heard it, he did 
not recognize it as a warning for him. So deceptive is the human 
heart. 

69. " And the maid." Either the same one who recognized 
him before, or, probably another, — perhaps the portress who had 
left him in (John 18: 16). From St. Luke we learn that a man 
also questioned him (Luke 22 : 58). No doubt there was more or 
less confusion, many repeating the accusation, and Peter using more 
words than are here recorded. 

70. "He again denied." "Poor fellow! He was in the 
hands of the Philistines and of his conscience" (Morison). 

71. "He began to curse and to swear." "How fear- 
ful is the downward course of sin ! And how many-sided is every 

69. 1. Of the second.— 70. 1. Of the third.— 71. 1. Show the 
downward course of sin from this fall of Peter. 

278 



April, S. MARK, XIV. A. D. 30. 

68 Thou also wast with the Nazarene, even Jesus. But he 
denied, saying, l I neither know, nor understand what 
thou sayest : and he went out into the 2 porch ; 3 and the 

69 cock crew. And the maid saw him, and began again 

70 to say to them that stood by, This is one of them. But 
he again denied it. And after a little while again they 
that stood by said to Peter, Of a truth thou art one of 

71 them ; for thou art a Galilaean. But he began to curse, 
and to swear, I know not this man of whom ye speak. 

72 And straightway the second time the cock crew. And 
Peter called to mind the word, how that Jesus said 
unto him, Before the cock crow twice, thou shalt deny 
me thrice. 4 And when he thought thereon, he wept. 

1 Or, I neither know, nor understand : thou, what sayest thou'f 2 Gr. forecourt. 

8 Many ancient authorities omit and the cock crew. i Or, And he began, to weep. 

act of sin! From a deceitful evasive answer, the Apostle goes on to 
denial with an oath, and then to cursing and swearing : while in his 
sin we see not only denial of his Lord, but cowardice, lying, ingrati- 
tude, faithlessness, blasphemy" (How). 

72. "And Peter called to mind the word." St. Luke 
tells us that before the cock crew the second time " the Lord turned, 
and looked upon Peter'' (Luke 22 : 61), and this look overwhelmed 
the guilty Apostle with the sudden revelation of his awful sin. 

"When he thought thereon, he ■wept." This means 
something more than remembered ; he dwelt upon it in his thoughts, 
— and did not delay his repentance, but immediately, although in 
the presence of persons who were thirsting for his Master's blood, 
by these tears, he made public profession of sorrow and shame for his 
sin. 

His grief was of long duration, and " token he thought thereon he 
wept." What a comfort to Peter in his great distress, was the 
angel's message, and Christ's appearance to him on that first Easter- 
day (Luke 24: 34; 1 Cor. 15: 5). 

Peter's forgiveness was fully sealed and confirmed to him in that 
ever memorable scene on the shores of the Sea of Galilee (John 21 : 
15-19). 



72. 1. Prove Peter's repentance ? 2. Why was he forgiven ? 8. Did 
Christ give any proof to Peter that he was forgiven ? 4. Describe the 
last scene referred to. 

279 



Jesus ST. MARK, XV. before Pilate. 

CHAPTEE XV. 

AND a straightway in the morning the chief priests 
held a consultation with the elders and scribes and 
the whole council, and bound Jesus, and carried him 
away, and delivered him to Pilate. 

2 And Pilate asked him, Art thou the king of the 
Jews ? And he answering said uuto him, Thou sayest it 

3 And the chief priests accused him of many things : 
but he answered nothing. 

4 And Pilate asked him again, saying, Answerest thou 
nothing ? behold how many things they witness against 
thee. 

5 b But Jesus yet answered nothing; so that Pilate 
marvelled. 

a Ps. 2. 2. Acts 3. 13. & 4. 26. " Isai. 53. 7. John 19. 9. 

CHAPTER XV. 
1. — Jesus before the Council. 

St. Matt. 27 : 1. St. Luke 22 : 66-71. 

Daybreak, Friday morning. 
1. " Held a consultation." This was a second and more 
formal meeting of the Sanhedrin. 

l.—The Sanhedrin lead Jesus to Pilate. 

St. Matt. 27 : 2. St. Luke 23: 1. St. John 18 : 28. 

Daybreak, Friday morning. 

1. " Carried him away." It was the official act of the whole 
Sanhedrin ; they treated Christ as a convicted criminal. 

" To Pilate." That he might sentence him to death (John 18 : 
31). The name of this man, who was so closely connected with the 
greatest crime which has been committed since the world began, was 
Pontius Pilate. He was called Pontius, because he was connected 
by descent or adoption with the Roman family of the Pontii. He was 
the sixth Roman procurator of Judaea, appointed a. d. 25-26, in the 
twelfth year of Tiberius. His head-quarters were at Csesarea, — but 
it was his custom to reside at Jerusalem during the great feasts, to 
preserve order, and accordingly, at the time of our Lord's last pass- 

Chap. XV. — 1. 1. When did the Sanhedrin hold a second meeting? 
2. Why ? 3. What result ? 4. Why did they bring Jesus before Pi- 
late ? 5. Who was Pilate ? 6. How did he happen to be in the city ? 

280 



April, S. MARK, XV. A. D. 30. 

15 And straightway in the morning the chief priests 
with the elders and scribes, and the whole council, held 
a consultation, and bound Jesus, and carried him away, 

2 and delivered him up to Pilate. And Pilate asked 
him, Art thou the King of the Jews ? And he an- 

3 swering saith unto hint, Thou say est. And the chief 

4 priests accused him of many things. And Pilate again 
asked him, saying, Answerest thou nothing? behold 

5 how many things they accuse thee of. But Jesus no 
more answered anything ; insomuch that Pilate mar- 
velled. 

over, Pilate was occupying his official residence in Herod's palace ; 
and it was to the gates of this palace that the chief priests and offi- 
cers of the Sanhedrin brought Jesus early on this memorable Friday 
morning. 

2-5,— Jesus before Pilate. 

St. Matt. 27 : 11-14. St. Luke 23 : 2-5. St. John 18 : 29-38. 

Friday morning, 6-7 a. m. 

2. "And Pilate asked." From St. John (18: 28, 29) we 
learn that the members of the Sanhedrin did not enter into the pa- 
lace, lest they should be denied, and unfit to eat the passover, and 
so Pilate went out unto them to learn their purpose. 

"Art thou the King" of the Jews?" From St. John's 
fuller account we learn that this conversation was held inside the pa- 
lace (John 18 : 33-38). 

3. "Accused him of many things." St. Luke (23: 2) 
mentions three of these accusations. Of these accusations the se- 
cond only was a direct falsehood, the other two had a ground of 
truth. A lie is never so successful as when it has a mixture of truth 
with it. 

5. " Insomuch that Pilate marvelled." At the dignified 
silence of Jesus, for Pilate was accustomed to stormy scenes of fierce 
recrimination. From St. Luke (23 : 6-12) we learn that Pilate — 
partly to get rid of the case, and partly out of courtesy towards He- 
rod, with whom he had had some quarrel — sent Jesus to Herod, the 
tetrarch of Galilee and Peraea, who was in Jerusalem at the time at- 
tending the passover. But Herod soon sent him back again to Pilate. 

2. 1. Why did the Sanhedrin not enter into the palace? 2. Men- 
tion some of the details of this conversation as given by John ? — 3. 1. 
Of what three things did they accuse Christ? 5. 1. Why did Pilate 
marvel ? 2. To whom did he send Jesus ? 3. Why ? 4. Who was Herod ? 

281 



Jesus again ST. MARK, XV. before Pilate. 

6 Now at that feast he released unto them one prisoner, 
whomsoever they desired. 

7 And there was one named Barabbas, which lay bound 
with them that had made insurrection with him, who had 
committed murder in the insurrection. 

8 And the multitude crying aloud began to desire Mm 
to do as he had ever done unto them. 

9 But Pilate answered them, saying, Will ye that I 
release unto you the King of the Jews ? 

10 For he knew that the chief priests had delivered 
him for envy. 

11 But °the chief priests moved the people, that he 
should rather release Barabbas unto them. 

12 And Pilate answered and said again unto them, 
What will ye then that I shall do unto Mm whom ye call 
the King of the Jews ? 

13 And they cried out again, Crucify him. 

14 Then Pilate said unto them, Why, what evil hath 
he done ? And they cried out the more exceedingly, Cru- 
cify him. 

15 And so Pilate, willing to content the people, re- 
leased Barabbas unto them, and delivered Jesus, when he 
had scourged him, to be crucified. 

« Acts 3. 14. 

6-15* — Jesus again before Pilate, 

St. Matt. 27 : 15-26. St. Luke 23: 13-25. St. John 18: 39, 40. 
Friday morning, 7-9 a. m. 

6. "He used to release unto them one prisoner." 

This was a custom, the origin of which is unknown. It was a vo- . 
luntary act of the procurator, and was done to please the people, for 
when a nation is under a foreign yoke, noble men are often impri- 
soned for patriotic and heroic deeds. 

11. " That he should rather release Barabbas." This 
Barabbas was a notable prisoner, who had been the leader of one of 
the numerous insurrections against the Eoman power. Pilate saw 

6. 1. Why was it customary to release a prisoner at the passover? — 
11. 1. Who was this Barabbas? 



April, S. MARK, XV. A. D. 30. 

6 Now at 4he feast he used to release unto them one 

7 prisoner, whom they asked of him. And there was 
one called Barabbas, lying bound with them that had 
made insurrection, men who in the insurrection had 

8 committed murder. And the multitude went up and 
began to ask him to do as he was wont to do unto them. 

9 And Pilate answered them, saying, Will ye that I re- 

10 lease unto you the King of the Jews ? For he per- 
ceived that for envy the chief priests had delivered him 

11 up. But the chief priests stirred up the multitude, that 

12 he should rather release Barabbas unto them. And 
Pilate again answered and said unto them, What then 
shall I do unto him whom ye call the King of the 

13 Jews ? And they cried out again, Crucify him. 

14 And Pilate said unto them, Why, what evil hath he 
done ? But they cried out exceedingly, Crucify him. 

15 And Pilate, wishing to content the multitude, released 
unto them Barabbas, and delivered Jesus, when he had 
scourged him, to be crucified. 

1 Or, a feast. 

the spite of the chief priests, and wished to save Christ, and he 
thought he had found an excellent plan to get out of his difficulty. 

13. "Crucify him." Not only by putting Jesus to death, but 
also by the manner of his death, did the enemies of our Lord fulfil 
the prophecies, and prove him to be the Christ. See references to 
Mark 9 : 12*, and compare Ps. 22: 7, 8, 16, 18. 

14. "They cried out exceedingly." Then were fulfilled 
the words of Isaiah (5:7): "He looked for judgment, but behold 
oppression ; for righteousness, but behold a cry" {Jerome). 

15. " When he had scourged him." This was in accord- 
ance with the Roman law. The scourges used by the Romans were 
whips with several lashes made of cord or leather, and loaded with 
pieces of metal or small bon.es. They mangled the flesh most fear- 
fully, and scourging often caused death. This punishment was 

2. Why were the chief priests so anxious to have Barabbas released ? 
3. What was the wish of the multitude at first ? — 13. 1. What prophecies 
were fulfilled by their seeking our Saviour's death? 2. What by the 
manner of his death? — 14. 1. What by their continual cry? — 15. 1. 
Why was Christ scourged ? 

283 



The Crucifixion ST. MARK, XV. of Jesus. 

16 If And the soldiers led him away into the hall, 
called Prsetorium ; and they call together the whole band. 

17 And they clothed him with purple, and platted a 
crown of thorns, and put it about his head, 

1 8 And began to salute him, Hail, King of the Jews ! 

19 And they smote him on the head with a reed, and 
did spit upon him, and bowing their knees worshipped him. 

20 T And when they had mocked him, they took off 
the purple from him, and put his own clothes on him, 
and led him out to crucify him. 

21 And they compel one Simon a Cyrenian, who 
passed by, coming out of the country, the father of Alex- 
ander and Rufus, to bear his cross. 

22 And they bring him unto the place Golgotha, which 
is, being interpreted, The place of a skull. 

chiefly inflicted on slaves. "With his stripes we are healed" (Isa. 
53 : 5 ; 1 Pet. 2 : 24). 

16- 19. r- Jesus mocked by the Roman soldiers, 

St. Matt. 27: 27-31. St. John 19 : 1-3. 

Friday Morning, 7-9 a. m. 
16. " Prsetorium." Prcetor was the title of the Roman gover- 
nor, and Prcetorium was the name of his court or place of business. 
It was in the palace built by Herod the Great on the western side of 
Jerusalem. 

18. "They began to salute him." This was the third 
time Christ endured this awful insult and mockery on his last day of 
suffering on earth : a) Mark 14: 65; b) by the soldiers of Herod, 
Luke 23: 11, 12 ; and c) as here narrated. Compare Ps. 69: 19 ; 
Isa. 50: 6; 52: 14; 53: 3. 

19. " Smote his head with a reed." And then put it in 
his right hand. All these things, done in mockery, were so ordered 
by God as to have a divine meaning. Christ is clothed in scarlet 
and purple, for he is a Conqueror and King ; he is crowned with 
thorns, for he has a diadem won by suffering ; he has a reed in his 
hand, for he wields a royal sceptre, earned by the weakness of 
humanity (See Phil. 2: 8-11). (After Wordsworth). 

2. How does Peter apply this suffering of Christ? — 16. 1. Where was 
this Prsetorium ? — 18. 1. How often had Christ been mocked this day ? 
2. Mention the occasions. 3. What prophecies were fulfilled ? — 19. 1. 
Had these acts any divine meaning ? 2. Illustrate them ? 

284 



April, S. MARK, XV. A. D. 30. 

16 And the soldiers led him away within the court, 
which is the ! Pnetorium ; and they call together the 

17 whole 'band. And they clothe him with purple, and 

18 plaiting a crown' of thorns, they put it on him ; and 
they began to salute him, Hail, King of the Jews ! 

19 And they smote his head with a reed, and did spit 
upon him, and bowing their knees worshipped him. 

20 And when they had mocked him, they took off from 
him the purple, and put on him his garments. And 
they lead him out to crucify him. 

21 And they 3 compel one passing by, Simon of Cyrene, 
coming from the country, the father of Alexander and 
Rufus, to go with them, that he might bear his cross. 

22 And they bring him unto the place Golgotha, which 

1 Or, palace. 2 Or, cohort. 3 Gr. impress. 



20-41— TTie Crucifixion. 

St. Matt. 27 : 32-56. St. Luke 23 : 26-49. St. John 19: 17-37. 
Good Friday, 9 a. m. — 3 p. M. 
For the events that happened, and the conversation which Pilate 
held with Jesus, before they led him away to be crucified, see John 
19 : 4-16. 

21. "And they compel . . . Simon of Cyrene." Ac- 
cording to the Roman custom, Christ bore his own cross, but ex- 
hausted by his want of rest, his agony in Gethsemane, and faint from 
the scourging, he was unable to drag the cross after him (John 19 : 
17). Of this Simon nothing is known save what is here mentioned. 
Mark describes him as the father of Alexander and Rufus, perhaps 
because this was the Rufus known to the Roman Christians (Rom. 
16 : 13), for whom this Gospel was more especially written. 

22. " Golgotha." This is the Aramaic for the Latin " Calvary," 
or the English " Skull." It was outside the walls of the city (Heb. 
13: 12), and probably the hill derived its name from its rounded 
summit. 



21. 1. What further conversation did Pilate have with Jesus? 2. 
"Who tells us that. Christ bore his own cross? 3. Why did they com- 
pel Simon to bear it? — 22. 1. What is the meaning of Golgotha 7 2. 
Where was it? 

285 



The Crucifixion ST. MARK, XV. of Jesus. 

23 And they gave him to drink wine mingled with 
myrrh : but he received it not. 

24 And when they had crucified him, d they parted his 
garments, casting lots upon them, what every man should 
take. 

25 And it was the third hour, and they crucified him. 
^26 And the superscription of his accusation was writ- 
ten over, THE KING OF THE JEWS. 

27 And with him they crucify two thieves ; the one 
on his right hand, and the other on his left. 

28 And the scripture was fulfilled, which saith, 
And he was numbered with the transgressors, is. 53. 12. 

29 And e they that passed by railed on him, wagging 
their heads, and saying, Ah, f thou that destroyest the 
temple, and buildest it in three days, 

30 Save thyself, and come down from the cross. 

31 LikeAvise also the chief priests mocking said among 
themselves with the scribes, He saved others ; himself he 
cannot save. 

32 Let Christ the King of Israel descend now from 
the cross, that we may see and believe. And they that 
were crucified with him reviled him. 

* Ps. 22. 18. « Ps. 22. 7. ' ch. 14. 58. John 2. 19. 

23. " They offered him wine mingled with myrrh." 

With a view to stupefy him, but he received it not, for he would not 
lighten the sufferings by which we might be saved, but would drink 
to the dregs the cup which his Father had given to drink for our 
salvation. 

24. " And they crucify him." The shape of the cross 
was probably the one most familiar to us, in which the cross-piece 
is fastened a little way from the top. 

"And part his garments." The clothes of the persons exe- 
cuted belonged by custom to the executioners. See John 19 : 23, 44 ; 
Ps. 22 : 18. 

25. " The third hour." Our exact divisions of time were 

23. 1. Why did Christ refuse this drink? — 24. 1. What prophecy 
was fulfilled when they parted his garments ? 

286 



April, S. MARK, XV. A. D. 30. 

23 is, being interpreted, The place of a skull. And they 
ottered him wine mingled with myrrh : but he received 

24 it not. And they crucify him, and part his garments 
among them, casting lots upon them, what each should 

25 take. And it was the third hour, and they crucified 
2G him. And the superscription of his accusation was 
27 written over, the king of the jews. And with 

him they crucify two robbers ; one on his right hand, 

29 and one on his left. 1 And they that passed by railed 
on him, wagging their heads, and saying, Ha ! thou 
that destroyest the 2 temple, and buildest it in three 

30 days, save thyself, and come down- from the cross. 

31 In like manner also the chief priests mocking Mm 
among themselves with the scribes said, He saved 

32 others ; 3 himself he cannot save. Let the Christ, the 
King of Israel, now come down from the cross, that we 
may see and believe. And they that were crucified with 
him reproached him. 

1 Many ancient authorities insert ver. 2S And the scripture teas fulfilled, ichich saith, And 

he was reckoned with transgressor*. See Luke 22. 37. 2 Or, sanctuary. 

3 Or, can he not save himself f 

wholly unknown to the ancients. It was the third hour, sometime 
after 9 a. m. 

24. "The superscription . . . "was written." "It was 
in Hebrew, and in Latin, and in Greek" (John 19: 20), and this 
explains the slight variations in the exact words as given by the 
Evangelists. It was given in Hebrew, for the Jews, — in Latin, for 
the Roman soldiers, — in Greek, for the strangers at Jerusalem. 

27. " Two robbers." They may have belonged to the band 
of Barabbas. He was placed between them, as an additional disgrace 
and humiliation. "He was numbered with the transgressors," "and 
he made his grave with the wicked " (Isa. 53 : 9, 12). The repent- 
ance and pardon of one of these is related by St. Luke (23 : 39-43). 

29. "They that passed by railed on him." Seven dis- 
tinct scoffs of adversaries are mentioned by the Evangelists, four of 
which are recorded by St. Mark. 

25. 1. How long was Christ on the cross? — 26. 1. Why was the 
inscription in three languages? — 27. 1. Why crucified between two 
robbers? 2. What incident is peculiar to Luke ? — 29. 1. How many 
scoffings are recorded ? 2. Mention them. 

287 



The Crucifixion ST. MARK, XV. of Jesus. 

33 And when the sixth hour was come, there was 
darkness over the whole land until the ninth hour. 

34 And at the ninth hour Jesus cried with a loud 
voice, saying, Eloi, Eloi, lama sabaohthani ? which is, 
being interpreted, My God, my God, why hast thou for- 
saken me ? p s . 22. i. 

35 And some of them that stood by, when they heard 
it, said, Behold, he calleth Elias. 

36 And one ran and filled a sponge full of vinegar, 
and put it on a reed, and g gave him to drink, saying, 
Let alone ; let us see whether Elias will come to take 
him down. 

37 And Jesus cried with a loud voice, and gave up the 
ghost. 

38 And the veil of the temple was rent in twain from 
the top to the bottom. 



33. " Until the ninth hour." This darkness continued from 
noon to 3 o'clock. 

34. " Eloi, Eloi, etc." The Aramaic of the Hebrew, Eli, Eli, 
(Matt. 27: 46), corresponding to the English, My God. This bitter 
cry is a quotation from Ps. 22: 1, and reveals the depth of human 
anguish suffered by him whom " it behooved in all things to be made 
like unto his brethren, that he might be a merciful and faithful high- 
priest in things pertaining to God, to make propitiation for the sins 
of the people'" (Heb. 2: 17). 

This is the only one of the " Seven Sayings on the Cross" re- 
corded by St. Mark. The Sayings are as follows : 

1) " Father, forgive them ; for they know not what they do " (Luke 
23 : 34) ; 

2) " To-day shalt thou be with me in Paradise " (Luke 23 : 43) ; 

3) "Woman, behold, thy son !"— " Behold, thy mother!" (John 
19: 26, 27); 

4) " My God, my God, why hast thou forsaken me ?" (Matt. 27 : 
46 and here) ; 

33. 1. How long did this darkness last? 2. Was it an eclipse? 3. 
Why not? 4. Was the passover always held near full moon? 5. When 
is Easter now celebrated ?— 34. 1. Give the Seven Sayings on the 
Cross ? 

288 



April, S. MARK. XV. A. D. 30. 

33 And when the sixth hour was conic, there was dark- 

34 ness over the whole l land until the ninth hour. And 
at the ninth hour Jesus cried with a loud voice, Eloi, 
Eloi, lama sabaehthani ? which is, being interpreted, 

35 My God, my God, 2 why hast thou forsaken me? And 
some of them that stood by, when they heard it, said, 

36 Behold, he calleth Elijah. And one ran, and filling a 
sponge full of vinegar, put it on a reed, and gave him 
to drink, saying, Let be; let us see whether Elijah 

37 cometh to take him down. And Jesus uttered a loud 

38 voice, and gave up the ghost. And the veil of the 
3 temple was rent in twain from the top to the bottom. 

1 Or, earth. 2 Or, ichy didst thou forsake me f 3 Or, sanctuary. 



5) "I thirst" (John 19 : 28) ; 

6) " It is finished " (John 19 : 30) ; 

7) " Father, into thy hands I commend my spirit " (Luke 23 : 46). 

Note, that of these Seven Sayings, the first three refer to the per- 
sons surrounding him — a) his enemies, b) his companion in misery, 
and c) those whom he loves most tenderly, — they are, as it were, his 
will. The three which follow refer to his sufferings, and the work 
which is being finished. The seventh and last is the cry of perfect 
confidence from his expiring heart in its utmost weakness. 

35. "He calleth Elijah." They either misunderstood Christ, 
or else, as some think, spoke in wilful mockery. 

36. " Grave him to drink." In answer, probably, of Christ's 
"I -thirst." 

37. "Uttered a loud voice." The words recorded by St. 
Luke, the seventh saying from the cross. 

" Gave up the ghost." Christ freely laid down his life. " I 
lay down my life, that I may take it again. No one taketh it away 
from me, but I lay it down of myself" (John 10 : 17, 18). 

38. "The veil of the temple was rent." This veil se- 
parated the " Holy of holies," which was a type of heaven, from the 
rest of the temple, and no one but the high-priest was allowed to pass 
that, curtain, and that but once a year. This rent indicated that the 
wav into the heavenly " Holy of holies " was now divinely opened 
(Heb. 9: 7, 8; 10: 19, 20). 

37. 1. Did Christ lay down his life of his own accord ?— 38. 1. What 
did the rending of the veil of the temple signify ? 
19 289 



The Burial ST. MARK, XV. of Jesus. 

39 And when the centurion, which stood over against 
him, saw that he so cried out, and gave up the ghost, he 
said, Truly this man was the Son of God. 

40 There were also women looking on h afar off: 
among whom was Mary Magdalene, and Mary the mother 
of James the less and of Joses, and Salome ; 

41 (Who also, when he was in Galilee, followed him, 
and ministered unto him ;) and many other women which 
came up with him unto Jerusalem. 

42 If And now when the even was come, because it 
was the preparation, that is, the day before the sabbath, 

43 Joseph of Arimathsea, an honourable counsellor, 
which also k waited for the kingdom of God, came, and 
went in boldly unto Pilate, and craved the body of Jesus. 

h Ps. 38. 11. * Luke 8. 2, 3. * Luke 2. 25, 38. 

39. " The Soil of God." In an ecstasy of awe and wonder 
this centurion "glorified God, saying, Certainly this was a righteous 
man" (Luke 23: 47) ; nay, he went further and declared, " Truly 
this man was the Son of God." " Together with the centurion at 
Capernaum (Matt. 8 : 5-13), and Cornelius at Csesarea (Acts 10 : 1- 
48), he forms in the Gospel and Apostolic histories a triumvirate of 
believing Gentile soldiers" (Maclear). 

40. " Mary Magdalene." Called Magdalena, no doubt, be- 
cause she was a native of Magdala, not far from Tiberias, on the 
western shore of the Sea of Galilee. She had at one time been ter- 
ribly afflicted, having been possessed of seven devils (Luke 8:2; 
Mark 16 : 9), but having been healed by Christ, in her gratitude she 
followed him and his diaciples, and ministered unto them of her sub- 
stance (Luke 8 : 3). She is not the same as Marythe sister of La- 
zarus, nor is there any reason whatever for identifying her, as is ge- 
nerally done, with the penitent woman who anointed Christ's feet as 
recorded by St. Luke (7 : 36-50). It was to Mary Magdalena that 
Christ first appeared after his resurrection (Mark 16 : 9). 

" Mary the mother of James the less." See notes on 
" James the son of Alphaeus," p. 98. Her husband's name was Al- 

39. 1. What was the centurion's testimony? 2. What other centu- 
rions are mentioned as confessing faith in Christ? — 40. 1. Who were 
witnesses of the crucifixion ? 2. Who was Mary Magdalene ? 3. What 
other Mary is mentioned ? 4. Who was this James the less ? 5. Why 
so called ? 

290 



April, S. MARK, XV. A.D.SO. 

39 And when the centurion, which stood by over against 
him, saw that he ! so gave up the ghost, he said, Truly 

40 this man was the 2 Son of God. And there were 
also women beholding from afar: among whom were 
both Mary Magdalene, and Mary the mother of James 

41 the 3 less and of Joses, and Salome ; who, when he was 
in Galilee, followed him, and ministered unto him ; 
and many other women which came up with him unto 
Jerusalem. 

42 And when even was now come, because it was the 

43 Preparation, that is, the day before the sabbath, there 
came Joseph of Arimathsea, a councillor of honourable 
estate, who also himself was looking for the kingdom 
of God ; and he boldly went in unto Pilate, and asked 

1 Many ancient authorities read so cried oat, and gave up the ghost. 
2 Or, a son of God. 3 Gr. IMe. 

phaeus, and we identify him with the Clopas of John 19 : 25. James 
is called the less, either a) as being younger than James the son of 
Zebedee, or 6) on account of his low stature. 

" Salome." The wife of Zebedee, the mother of the Apostles 
James and John. 

42-47.— The Burial. 

St. Matt. 27 : 57-61. St. Luke 23: 50-56. St. John 19: 38-42. 

Friday afternoon, 4-6 p. m. 

42. "When even was now come." The Jews divided 
the afternoon into "two evenings," the first of which extended from 
mid-afternoon to sunset. 

"It was the Preparation." That is, Friday ; the Sabbath 
began on Friday evening at sunset. 

Every Lord's day, if it is to be hallowed as a season of rest from 
the toils of other days, needs also a preparation, both outward and 
inward. 

43. " Joseph of Arimatheea." The site of Arimathaea is 
still undetermined. It was probably the Ramah of Mount Ephraim, 
where Samuel was born. Joseph was a rich man, a secret disciple 

6. Who wa9 Salome?— 42. When did Christ die ? 2. On what day? 
3. Why called the " Preparation ?" 4. How ought we to prepare to 
keep the Lord's Day holy ?— 43. 1. Who was Joseph ? 2. What other 
secret disciple assisted him in burying our Saviour ? 

291 



The Embalming ST. MARK, XVI. of Christ. 

44 And Pilate marvelled if he were already dead : and 
calling unto him the centurion, he asked him whether he 
had been any while dead. 

45 And when he knew it of the centurion, he gave the 
body to Joseph. 

46 And he bought fine linen, and took him down, and 
wrapped him in the linen, and laid him in a sepulchre 
which was hewn out of a rock, and rolled a stone unto the 
door of the sepulchre. 

47 And Mary Magdalene and Mary the mother of Joses 
beheld where he was laid. 



CHAPTER XYI. 

AND when the sabbath was past, Mary Magdalene, 
and Mary the mother of James, and Salome, a had 
bought sweet spices, that they might come and anoint him. 
2 And very early in the morning the first day of the 
week, they came unto the sepulchre at the rising of the sun. 

a Luke 25. 56. 

of Jesus (Matt. 27 : 57), a good man and a righteous, who had not 
consented to the sentence passed upon Christ by the Sanhedrin, and 
hence a member of the Sanhedrin (Lube 23: 50, 51). 

"He boldly went in." Both Joseph of Arimathaea and Ni- 
codemus, who had been timid and secret disciples of our Lord, now 
find courage to confess their faith (John 19 : 38-40). 

46. " And laid him in a tomb." Joseph's " own new tomb, 
which he had hewn out in the rock" (Matt. 27 : 60). In his death 
as in his life, Christ had not where to lay his head. What a remark- 
able agreement between gospel history and prophecy (Isa. 53 : 9). 
For the placing of the guard over the tomb, see Matt. 27 : 62-66. 



CHAPTER XYI. 

J -4. — 31ary Magdalene and the other women come 

to embalm Christ, 

St. Matt. 28 : 1, 2. St. Luke 24 : 1, 2. St. John 20 : 1. 

It was l< on the morrow, which is the day after the Preparation," 

46. 1. Where was he laid? 2. What prophecy was fulfilled? 3. 
Why did they place a guard over his tomb ? 

292 



April, S. MARK, XVI. A. D. 30. 

44 for the body of Jesus. And Pilate marvelled if he 
were already dead : and calling unto him the centurion, 

- he asked him whether he 2 had been any while dead. 

45 And when he learned it of the centurion, he granted 

46 the corpse to Joseph. And he bought a linen cloth, 
and taking him down, wound him in the linen cloth, 
and laid him in a tomb which had been hewn out of a 
rock ; and he rolled a stone against the door of the 

47 tomb. And Mary Magdalene and Mary the mother of 
Joses beheld where he was laid. 

16 And when the sabbath was past, Mary Magdalene, 

and Mary the mother of James, and Salome, bought 

2 spices, that they might come and anoint him. And 

very early on the first day of the week, they come to 

1 Many ancient authorities read icere ahead// dead. 

that the chief priests and the Pharisees came to Pilate, desiring that 
the door of the sepulchre might be sealed, and a watch set to prevent 
the disciples from stealing the body. This happened on Saturday, 
the Sabbath, but whether it was made during the day, or on Satur- 
day evening, at the close of the legal Sabbath, cannot be positively 
determined, though the first view seems most natural from the con- 
text (See Matt. 27 : 62-66). 

1. "That they might come and anoint him." The 

wrapping of our Lord's body in linen cloths with the mixture of 
myrrh and aloes, as recorded by St. John (19 : 39, 40), was but a 
temporary embalmment, and these holy women, who had been pre- 
sent at the crucifixion (Mark 15 : 40), now came to complete the 
embalming of the body of our Saviour. 

2. " Very early on the first day of the week." From 
a careful comparison of the four Evangelists we learn that they had 
started while it was yet dark, and arrived at the grave about sunrise. 
We need not suppose that all came together, but no doubt Mary 
Magdalene came " very early" "while it teas yet dark" (John 20: 
1), and the other women came somewhat later " when the sun was 
risen." 

Chap. XVI. — 1. 1. When had the guard been placed at our Saviour's 
tomb? 2. Why? 3. Who had partly embalmed Christ on Friday even- 
ing? 4. Who came to the grave to complete this work of love? — 2. 1« 
Who reached the grave first ? 2. When did the rest arrive ? 

293 



Our Lord makes his ST. MARK, XVI. First Appearance, 

3 And they said among themselves, Who shall roll us 
away the stone from the door of the sepulchre? 

4 And when they looked, they saw that the stone was 
rolled away : for it was very great. 

5 And entering into the sepulchre, they saw a young 
man sitting on the right side, clothed in a long white 
garment ; and they were affrighted. 

6 And he saith unto them, Be not affrighted : Ye seek 
Jesus of Nazareth, which was crucified : he is risen ; he 
is not here : behold the place where they laid him. 

7 But go your way, tell his disciples and Peter that he 
goeth before you into Galilee : there shall ye see him, b as 
he said unto you. 

8 And they went out quickly, and fled from the sepul- 
chre ; for they trembled and were amazed : neither said 
they any thing to any man ; for they were afraid. 

9 \ Now when Jesus was risen early the first day of 

l>Matt. 26. 32. ch. 14. 28. 

The Sabbath of the Old Testament dawns into the Lord's Day of 
the New Testament. 

5-8. — The other women enter the Sepulchre, 

St. Matt. 28 : 2-8. St. Luke 24 : 3-8. 

From St. John (20 : 2) we learn that Mary Magdalene left the 
other women at the sepulchre, and ran to find Peter and John, and 
while she is gone, the rest enter into the tomb and see the vision of 
angels. 

5. "They saw a young* man sitting." That is, an an- 
gel having the appearance of a young man. St. Luke alone men- 
tions the fact that there were two angels, but it seems that only one 
spoke to the women, hence the first two Evangelists mention only one. 

6. " He is risen." The exact time when Christ arose from 
the dead no one can tell, for no one saw, but it was at an early hour, 
on the world's first Easter-Day. 

Glorious news ! and of all festivals Easter is the very crown and 
chief. See 1 Cor. 15 : 12-23. 

5. 1. Whither did Mary Magdalene go ? 2. What vision did the rest 
behold? — 6. 1. What message did the angel deliver? 2. Why such 
glorious news to us ? 

294 



April, S. MARK, XVI. A. D. 30. 

3 the tomb when the sun was risen. And they were 
saving among themselves, Who shall roll us away the 

4 stone from the door of the tomb ? and looking up, they 
see that the stone is rolled back : for it was exceeding 

5 great. And entering into the tomb, they saw a young 
man sitting on the right side, arrayed in a white robe ; 

6 and they were amazed. And he saith unto them, Be 
not amazed : ye seek Jesus, the Nazarene, which hath 
been crucified : he is risen ; he is not here : behold, the 

7 place where they laid him ! But go, tell his disciples 
and Peter, He goeth before you into Galilee : there 

8 shall ye see him, as he said unto you. And they went 
out, and fled from the tomb; for trembling and 
astonishment had come upon them ; and they said 
nothing to any one ; for they were afraid. 

9 l Now 7 when he was risen early on the first day of the 

1 The two oldest Greek manuscripts, and some other ancient authorities, omit from 
ver. 9 to the end. Some ancient authorities have a different ending to the Gospel. 

7. "Tell his disciples and Peter." St. Mark alone re- 
cords that this message was also to St. Peter. No wonder Peter 
laid up this saying in his heart, and often told the story of Jesus and 
his love, to Mark his son in the faith. What a comfort this message 
must have been to Peter, after the dreadful hours spent since the 
denial of his Lord. 

"He goeth before you into Galilee." The angel re- 
peats our Saviour's own words (Mark 14: 28). Though our Lord 
appeared 10 times after his resurrection, yet it was in Galilee that 
the great meeting with his assembled disciples was to take place, and 
this event is probably referred to by St. Paul (1 Cor. 15 : 6), which 
appearance no doubt, was identical with the scene described by St. 
Matthew (28: 16-20). 

9, — Mary Magdalene comes the second time and our 
Lord makes his First Appearance, 

St. John 20: 11-17. 
From St. John we learn that after Mary Magdalene had found 
Peter and John, they ran both together to the tomb. St. John gives 
a vivid description of the whole scene (20: 3-10). 

7. 1. Why tell Peter especially ? 2. To what great gathering in 
Galilee does St. Paul refer ? 3. Give St. Matthew's account. — 9. 1. 
What was the result of Mary's search for Peter and John ? 

295 



Christ appears to the ST. MARK, AVI. Apostles at Jerusalem. 

the week, he appeared first to Mary Magdalene, c out of 
whom he had cast seven devils. 

10 d And she went and told them that had been with 
him, as they mourned and wept. 

11 And they, when they had heard that he was alive, 
and had been seen of her, believed not. 

12 After that he appeared in another form unto two 
of them, as they walked, and went into the country. 

13 And they went and told it unto the residue : neither 
believed they them. 

14 e Afterward he appeared unto the eleven as they sat 

» Luke 8. 2. a Luke 24. 10, 11. «1 Cor. 15. 5. 

The disciples soon left, and after their departure Mary Magda- 
lene returned a second time. 

9. "He appeared first to Mary Magdalene." See 
notes on Mark 15 : 40. St. John gives a full account of this whole 
scene. 

This is the first of the five appearances of our Lord on this 
first Easter Day, as recorded by the Evangelists. See Harmony, 
Sections 201-205. 

10 9 11,— The Disciples do not believe the Testimony 
of Mary. Magdalene and the other Women, 

St. Luke 24: 9-11. St. John 20: 18. 

11. " Disbelieved." They could not believe the good news ; 
they forgot their Lord's distinct predictions ; they thought probably 
the excitement and sorrow had been too much for Mary and the 
other women (Luke 24: 10), and that they were the victims of some 
optical illusion. 

12, 13,—CIirist appears to Two Disciples on their 
way to EmmauSo 

St. Luke 24 : 13-35. 

12. "Unto two of them." That is, unto two of the followers 
of our Lord. The name of one was Cleopas, and the other may have 

2. When did she arrive a second time ? 3. Were the two disciples still 
present ? 4. How often did Christ appear on that first Easter Day ? 
— 11. 1. Why did the disciples disbelieve the report ? — 12. 1. What 
was the third appearance ? 2. The fourth ? 3. Where were these two 
disciples going? 4. Narrate the circumstances of Christ's appearance 
and revelation to them. 

296 



April, S. MARK, XVI. A.D.?,0. 

week, he appeared first to Mary Magdalene, from whom 

10 he had east out seven l devils. iShe went and told 
them that had been with him, as they mourned and 

11 wept. And they, when they heard that he was alive, 
and had been seen of her, disbelieved. 

12 And after these things he was manifested in another 
form unto two of them, as they walked, on their way 

13 into the country. And they went away and told it 
unto the rest : neither believed they them. 

14 And afterward he was manifested unto the eleven 

1 Gr. demons. 

been St. Luke, for the account given by him, peculiar to his Gospel, 
seems to be that of an eyewitness. This was the fourth appear- 
ance of Christ. See Harmony, p. 40. 

13. " They . . . told it unto the rest." As soon as 
they knew that it was the Lord (Luke 24: 31), these two hastened 
back to Jerusalem, and found the Ten assembled in that " upper 
room," and were themselves greeted by them with joyful tidings, 
" The Lord is risen indeed, and hath appeared to Simon" (Luke 
24 : 34). They then rehearsed the things that happened in the way. 

"Neither believed they them." This seems to contra- 
dict the narrative of St. Luke, for he says (24: 34) they did believe. 
Both statements are true; they at first believed; but immediately 
suspicion and unbelief itself recurred. How could it be possible 
that he who actually died on the cross, and was buried, should now 
be alive again 1 How faithful the Evangelists are, to record their 
own doubts, that we might be certain of the great fact of Christ's 
Resurrection. 

Id.— Christ appears to the Apostles at Jerusalem, 
Thomas being absent. 

St. Luke 24: 36-43. St. John 20 : 19-25. 

14. " Afterward." On that very first Easter Day, in the 
evening, soon after the two had rehearsed the things that had hap- 
pened in the way, on their journey to Emmaus I John 20 : 19 ; Luke 
24 : 36). This was the fifth appearance. A fuller account is given 
by St. Luke and St. John. 

13. 1. Whither did they hasten? 2. Where did they find the dis- 
ciples? 3. With what greeting were they met? 4. Why did they not 
believe these different witnesses ? — 14. 1. When did Christ appear the 
fifth time ? 

297 



Christ ST. MARK, XVI. appears in Galilee. 

*at meat, and upbraided them with their unbelief and 
hardness of heart, because they believed not them which 
had seen him after he was risen. 

1 5 f And he said unto them, Go ye into all the world, 
g and preach the gospel to every creature. 

16 h He that belie veth and is baptized shall be saved; 
1 but he that believeth not shall be damned. 

17 And these signs shall follow them that believe ; k In 
my name shall they cast out devils ; l they shall speak 
with new tongues ; 

18 m They shall take up serpents ; and if they drink 
any deadly thing, it shall not hurt them ; n they shall lay 
hands on the sick, and they shall recover. 

1 Or, together. ' John 15. 16. sCol. 1. 23. h John 3. 18, 36. Acts 2. 38. 

& 16. 30, 31, 32. Rom. 10. 9. 1 Pet. 3. 21. * John 12. 48. * Luke 10. 17. 

Acts 5. 16. & 8. 7. & 16. 18. & 19. 12. 1 Acts 2. 4. & 10. 46. & 19. 6. 1 Cor. 

12. 10, 28. " Luke 10. 19. Acts 28. 5. * Acts 5. 15, 16. & 9. 17. & 28. 8. 

James 5. 14, 15. 

15-18, — Christ appears to the Apostles on a Moun- 
tain in Galilee, 

St. Matt. 28 : 16-20. 

It is St. John alone who records Christ's appearance to the dis- 
ciples when Thomas was present (20 : 26-29), and his appearance 
to seven of them as they were fishing on the Sea of Galilee (21 : 1- 
24). This is therefore Christ's eighth recorded appearance, and 
from 1 Cor. 15 : 7, we learn that he appeared also to James, before 
his last and final appearance, at his ascension into Heaven. From 
St. Matthew we learn that Christ spoke these words on a mountain 
in Galilee, and from St. Paul (1 Cor. 15 : 6), that over 500 disciples 
were present. 

15. " The gospel." The good news of Christ's salvation. (See 
notes on Mark 1:1). 

" The whole creation." Blessings are conferred on inferior 
creatures, and even on the earth itself, by Christianity and its civili- 
zation. See Rom. 8 : 21, 22. 

16. "Believeth and is baptized shall be saved." He 
that believeth the Gospel and is baptized into the name of the 
Father and of the Son and of the Holy Ghost (Matt. 28 : 19) 
shall be saved, "pardoned," "justified." 



16. 1. Who shall be saved ? 



April, 8. MARK, XVI. A. D. 30. 

themselves as they sat at meat; and he upbraided 
them with their unbelief and hardness of heart, because 
they believed not them which had seen him after he 

15 was risen. And he said unto them, Go ye into all the 
world, and preach the gospel to the whole creation. 

16 He that believeth and is baptized shall be saved ; but 

17 he that disbelieveth shall be condemned. And these 
signs shall follow them that believe : in my name shall 
they cast out l devils ; and they shall speak with * new 

18 tongues ; they shall take up serpents, and if they drink 
any deadly thing, it shall in no wise hurt them ; they 
shall lay hands on the sick, and they shall recover 

1 Gr. demons. 2 Some ancient authorities omit new. 

"He that disbelieveth shall be condemned." The 

original implies more than the negative believeth not, it means an 
actual unbelief, which rejects the Gospel of Christ; he that dis- 
believeth shall be condemned, whether baptized or unbaptized. 

u Baptism is necessary to salvation, inasmuch as God has com- 
manded it, and obedience to his commands is necessary for salva- 
tion ; and, furthermore, because he has appointed baptism, as one 
ordinary and positive channel of his grace, through which channel 
we are to seek the grace he offers. When the command cannot be 
carried out, because of a necessity which is of God's creating, the 
lack of the sacrament does not involve the loss of the soul" 
(Krauth). 

17. "These signs shall follow them that believe." 
These miraculous gifts were conferred on the early Church for the 
confirmation of their faith, and as a witness of the divine origin of 
Christianity. 

" Cast out devils." See Acts 8:7; 16 : 18 ; 19 : 15, 16. 
" Speak with new tongues." See Acts 2:4-11; 10 : 46 ; 
19: 6; 1 Cor. 12 : 10. 

18. " Take up serpents." See Acts 28 : 5. 

" Lay bands on the sick." See Acts 3:7; 28 : 8 ; 1 Cor. 
12 : 9, 28, 30 ; James 5 : 14, 15. 

2. Who shall be condemned ? 3. Why cannot a man be saved who 
wilfully refuses to be baptized? — 17. 1. What miraculous gifts were be- 
stowed upon the early Church? 2. Give examples of " casting out 
devils." 3. Of ''speaking with new tongues." 4. Of taking up ser- 
pents. 5. Of healing the sick. 

299 



The Ascension ST. MARK, XVI. into Heaven. 

19 \ So then ° after the Lord had spoken unto them, 
he was received up into heaven, and p sat on the right 
hand of God. 

20 Tf And they went forth, and preached everywhere, 
the Lord working with them, q and confirming the word 
with signs following. Amen. 

o Acts 1. 2, 3. P Ps. 110. 1. Acts. 7. 55. 

q Acts 5. 12. & 14. 3. 1 Cor. 2. 4, 5. Heb. 2. 4. 

19, 20.— The Ascension into Heaven. 

St. Luke 24 : 44-53. Acts 1 : 3-11. 

19. "After he had spoken unto them." At the time of 
his Ascension into heaven, at the end of the forty days. St. Luke, in 
his Gospel, and in the Acts of the Apostles, gives us the substance 
of this conversation. It may refer also to any instruction given to 
his disciples during this whole period intervening between his Resur- 
rection and Ascension. 

" Was received up into heaven." St. Luke describes this 
glorious event more fully (Acts 1 : 9, 10 ; Luke 24 : 50, 51). It is 
to this that the Psalmist refers, Ps. 24 : 7 ; Ps. 68 : 13 ; 110 : 1. See 
also Heb. 4 : 14 ; 7 : 26 ; Eph. 4 : 10. 

19. 1. Give an account of Christ's Ascension into heaven. 2. Of 
what things did he speak to his disciples during these 40 days ? 3. 
What reference to Christ's Ascension is found in the Psalms? 



THE COLLECT FOR EASTER DAY. 



Almighty God, who, through Thine Only- Begotten Sou, Jesus 
Christ, hast overcome death, and opened unto us the gate of 
everlasting life ; we humbly heseech Thee, that, as Thou dost put 
into our minds good desires, so by Thy continual help we may 
bring the same to good effect ; through Jesus Christ our Iiord, 
who liveth and reigneth with Thee and the Holy Ghost, ever one 

God, world without end. Amen. 

300 



April, S. MARK, XVI. A. D. 30. 

19 So then the Lord Jesus, after he had spoken unto 
them, was received up into heaven, and sat down at 

20 the right hand of God. And they went forth, and 
preached everywhere, the Lord working with them, 
and confirming the word by the signs that followed. 
Amen. 



" And sat down at the right hand of God." By which 
expression we are to understand that in heaven Christ, the God-man, 
is ruling over all the creatures and works of God's hand with infi- 
nite power and majesty. 

20. "And they went forth." After the outpouring of the 
Holy Spirit, on the day of Pentecost (Acts 1 : 4). 

" Preached everywhere." St. Mark himself preached the 
Gospel from Babylon in the East, on the banks of the Euphrates, to 
Rome, the city of the Seven Hills, in the West, on the banks of the 
Tiber. 



4. What is meant by Christ's sitting at the right hand of God? — 
20. 1. When did the disciples begin their great work? 2. How did 
Mark and Peter fulfil their mission ? 3. Commit to memory the col- 
lect for Easter Day and for Ascension Day. 



THE COLLECT FOR ASCENSION DAY. 



Grant, we beseech Thee, Almighty God, that like as we do 
believe Thy Only-Begotten Son, oar Lord Jesus Christ, to have 
ascended into the heavens ; so may we also in heart and mind 
thither ascend, and -with Him continually dwell, who liveth 
and reigneth with Thee and the Holy Ghost, ever one God, 
world without end. Amen. 

801 



INDEX. 



Abiathar and the shewbread, 85, 86 

Abomination of desolation, 251 

Agony in the Garden, 269 

Alabaster-box, 258 

Alphaeus, the same as Clopas, 99 

Alphseus, the father of Matthew, 99 

Ambition, 218 ; of the sons of Zebedee, 
216 

Andrew, 152 ; call of, 61 ; life of, 96 

Angels, doctrine of, 57, 239, 253, 254 ; at 
the temptation, 57 ; at the sepulchre, 
294 ; evil, 57, 63, 64 

Annas, account of, 273 ; our Lord's exa- 
mination before, 273, 274 

Anointing, with oil, 142 ; of Christ, by 
Maiy of Bethany, 257 

Apostle, meaning of word, 149 ; marks of 
an, 93 ; necessary qualifications, 149 

Apostles, ordained, 92 ; gradually pre- 
pared for their work, 92'; lists of, 93 ; 
mission of, 139 ; return of, after first 
mission, 149 ; slowness of, to believe the 
Resurrection, 296, 297 ; sent to preach 
the Gospel, 298 

Appearances of our Lord, the five on that 
first Easter-day, 297; the ten before 
his resurrection, 298, 40 

Arimathaea, 291 

Ascension, into heaven, 300 

Atonement, the doctrine of, 219 

Authorities consulted, 41, 42 

Baalzebub, 102 

Babylon, St. Mark at, 10 ' 

Baptism, meaning of, 52, 209 ; benefits of, 

52, 209 ; of infants, 208 ; signification of, 

209 ; ordinarily necessary for salvation, 

299; of Christ, 51, 52 
B iptist, John the. See John the Baptist 
Barabbas, 282 
Barnabas, a cousin of Mark, 7; the great 

friend of St. Paul, 7 ; disputes with St. 

Paul, 9 
Bartholomew, the same as Nathanael, 97; 

life of, 97, 98 
Bartimseus, blind, 221 
Baskets, kinds of, 176; used amongst the 

Jews, 153 
Bed, 77, 115 
Beelzebub, 101, 10a 
Bethany, 222, 225, 257, 26a 
Bethphage, 223 



Bethsaida, eastern, 150, i8t 

, western, birthplace of Philip, 

Peter and Andrew, 155 

Betrayal of Christ, announcement of, 
262 ; accomplished, 271 

Blasphemy, against God, 75 ; against the 
Holy Ghost, 103, 104 

Blessed, son of the, 276 

Blessing children, 208 

Blind man, healing of a, 181 

Boanerges, 96 

Breaking of bread, 264 

Brethren of our Lord, 99, 138 ; did not be- 
lieve on Christ, 101, 105 ; not Apostles, 
105 

Bridechamber, sons of the, 8a 

Burial of Christ, 291 

Bush, iu the, 240 

Bushel, 115 

Caesar, tribute to, 236 

Caesarea Phiiippi, 183 

Caiaphas, Jesus before, 273 

Calvary, 285 

Carmel, 213 

Canaanite, Simon, the, 100 

Cananaean, Simon, the, 100 

Candle, 114, 115 

Capernaum, description of, 6a 

Cares, 113 

Carpenter, 137 

Cephas, 94 

Charter, 147 

Chief priests, question Christ, 230 

Children, dear to Christ, 201 ; Chnst 

blesses little, 208 ; should be baptized, 

208, 209 
Christ, meaning of, 45 ; see Jesus. 
Christs, false, 248 

Chronology of life of Christ, 30 — 40, 45, 46 
Church, tue, 157 
Cleansing meats, 166 
Cleopas, 99 

Clopas, the same as Alphaeus, 99 
Cock-crowing, 268, 278 
Colt, 223 

Commandment, the first and great, 240 
Commandments, the, 211; of the Jews, 

241 
Confession, the good, 44 ; of sins, 48, 49 
Conversion, no 
Corban, 162, 163 

303 



304 



INDEX. 



Corn, disciples plucking, 84 

Council of Sanhedrin, 230, 280 

Cross, must be borne, 186, 187; Seven 

sayinga on the, 288 ; shape of, 286 
Crown of thorns, 284 
Crucifixion of Christ, 285 
Cup, the, that Christ drank, 217 
Cursing, 278 
Cyprus, native country of Barnabas, 8 ; 

visited by Mark, 8 

Dalmanutha, 176 

Damnation, eternal, 264, 299 

Dancing, 146 

Darkness, 288 

David and the-shewbread, 85 

David, Christ the son of, 243 

Days, the last, 253-255 

Deaf and dumb man, healing of, 170 

Decapolis, 128, 171 

Deceit, 167 

Defilement, 164-167 

Demons, scriptural doctrine concerning, 
63-65 ; believe in God, 65 ; riot allowed 
to speak, 68, 91 ; worship Christ, 124 ; 
beseech Christ, 125; degrees of wick- 
edness, 198 ; on one casting out, 201 

Denarius, 151, 258 

Denial of Christ, Peter's foretold, 267; 
Peter's, 277 

Desert place, 149 

Devil, the. See Satan 

Devils. See Demons. 

Didymus, 98 

Disciples, the, gradually called, 61 

Divorce, discourse on, 205; scriptural 
doctrine, 207 

Dogs, 269 

Doubt, 296 

Dove, symbolism of a, 53 

Dumb spirit, 195 

Earthquakes, 248 

Easter-Day, the first, 294 

Elijah, 143 ; appears at the Transfigura- 
tion, 190 ; the coming of, 193 

Eloi, Eloi, 288 

Emmaus, 296 

Entry into Jerusalem, triumphal, 222 

Ephphatha, 173 

Ephraim, 206 

Epiphanian theory of the brethren of our 
Lord, 99 

Eucharist, 264 

Eusebius, on the relation of St. Mark to 
St. Peter, 12 

Evil spirits, doctrine concerning, 63-65 ; 
degrees of wickednes?, 198 

Evil thoughts, 166 

Eye, an evil, 167 

Eye of a needle, 213 

Faith, 59, 71, 121, 131, 152, 197; example 
of strong, 169, 170 ; power of, 228 



False Christs, 248 

Famines, 249 

Farming in the East, 107 

Fasts, of the Phari ee-;, 8i, 82 

Fasting, of Christ, 55 ; discourse on, 81 — 

83 ; as practiced in the church, 83 
Feast, of Matthew, 78—80 
Feeding, of the five thousand, 148 ; site of, 

150 ; effect of miracle, 154 ; of the four 

thousand, 174 
Figs, 225 
Fig-tree, cursing of the barren 1 *, 225; 

withering of, 227 ; parable of, 254 
Fire, not quenched, 204 ; salted with, 204 
Fishers of men, 61 
Flute-players, 133 
Follow Christ, 79, 187 
Forgiveness of sins, 75, 77, 229 
Forty days, period of, occurs frequently, 55 

Gadara, 123 

Gadarenes, 122 

Galilee, description of, 58, 59 

Galilee, Sea of, different names of, 60 ; 
description of, 60, 61 ; liable to violent 
storms, 120 ; Jesus walks upon, 155 

Garment, border of, 131 

Garments of Christ, parted, 286 

Gehenna, 203 

Generation, 196, 255 

Gennesaret, Sea of. See Galilee, Sea of. 

Gennesaret, Jesus heals the sick at, 158 

Gerasa, 122, 123 

Gerasenes, 122, 123; refuse Christ, 127 

Gergesa, 123 

Gergesenes, 123 

Gethsemane, Christ enters garden of, 
268; agony in, 269 

Golgotha, 285 

Good, the divine standard of, 210 

Gospel, the three-fold meaning of, 44, 
298 ; must be preached before the end 
come, 250 

Gospels, each one of the, has its distinct- 
ive characteristics, 18-20 ; harmony of, 
30-40 

Grace before meat, 175 

Grace, a growth in, 117 

Greatest in the kingdom of heaven, 199 

Hallel, the, 263 

Harmony of the Four Gospels, 30-40 

Heart, different states of the, 114; the 
seat of moral purity and impurity, 165 

Heavens, rent asunder, 53 ; Christ looks 
up to the, 172 

Hedge, 233 

Heir, the, 234 

Hell, 203 

Hel vidian theory of the brethren of our 
Lord, 99 

Hermon, Mount, the scene of the Trans- 
figuration, 190 



INDEX. 



305 



Herod Antipas, 142, 143 ; makes a feast, 
145; rash promise of, 146; Christ sent 

tO, 2<l 

H^-rodi.ins, the, 89; leaven of, 179 

Hcrodias, 144 

Hieronymian theory of the brethien of 

our Lord, 99 
High priest, 273 

Holy Communion. See Lord's Supper 
Holy Ghost, descent of, 53 ; blasphemy 

against, 103, 104 
Holy One of God, 65 
Honey, wild, 49 
Hosanna, 224 
Humility, 200, 218 

Husbandmen, wicked, parable of, 232-234 
Hypocrites, 161 

Idumaea, 91 

Infant Baptism, 208, 209 

Inscription, the, placed upon the cross, 

287 
Irenaeus, quoted, 13 
Iscariot, 100 
Issue of blood, woman with, 128-132 

Jairus, daughter of, raising of, 128-134 

James, the Lord's brother, 99; the same 
as James the Just, 99 ; tae author of 
the Epistle of James, 99 

James, the son of Alphaeus, 98 ; one of 
the twelve, 99 ; the same as James the 
Less, 99, 290, 291 

James, the son of Zebedee, call of, 61 ; 
especially favored by Christ, 93, 189; 
life of, 95 ; fiery zeal of, 96 ; one of the 
twelve, 98 ; ambition of, 216 

Jericho, 220 

Jerusalem, triumphal entry into, 222-224; 
predicts the destruction of, 246-255; 
suffering at the destruction of, 252 

Jesus, meaning of name, 44; the Son of 
God, 45 ; three-fold office of, 45, 169; 
true God, 45; true man, 120; chrono- 
logy of life of, 45, 46, 30-40; power of 
his teaching, 63; manifested to destroy 
the works of the devd, 64; sinlessness 
of, 65; prays, 68, 69, 155 ; wisdom of, 
76; the God-man, 77; the Messiah, 
184; the lord of the Sabbath, 87 ; ac- 
cused of casting out devils by Beelze- 
bub, 101, 102 ; popular opinions of 
character of, 143, 183 ; looks up to hea- 
ven, 172 ; sighs, 172 ; life of, a pattern 
of humility, 219; our mediator, 219; 
David's son, 243 ; Jews plot death of, 
256 ; confesses that He is the Christ, 
275 ; mocked, 277, 284 

Jesus 

(i) His Baptism, 51 ; His Temptation, 
..54, 55 

(ii) Ministrations in Eastern Galilee 
Calls His first disciples, 60; cures 

20 



the demoniac at Capernaum, 62 ; 
heals Peter's wife's mother, 66; 
cleanses a leper, 70 ; cures the para- 
lytic, 73; calls St Matthew, 78; de- 
fends the disciples for plucking the 
ears of corn, 84; heals the man with 
the withered hand, 87; calls the 
Apostles, 91 ; delivers the parables, 
of the Sower, 106-108 ; the Seed 
growing secretly, 116; the Mustard 
Seed, 118 ; stills the Storm, 119 ; heals 
the Gerasene demoniac, 122 ; and the 
woman with the issue, 130, 131 ; 
raises the daughter of Jairus, 128- 
134; is rejected at Nazareth, 135; 
sends forth the Apostles, 139; feeds 
the Five Thousand, 148 ; walks on the 
Sea, 154 

(iii) Ministrations in Northern Galilee 
Heals the daughter of the Syro- 
phcenician womin, 167; gradually 
heals the deaf and dumb, 170; feeds 
the Four Thousand, 174 ; warns His 
Apostles against the leaven of the 
Pharisees and of Herod, 178; gradu- 
ally cures the blind man, 181 ; receives 
the confession of St. Peter, 184; pre- 
dicts for the first time His Passion, 
185; is transfigured, 189-192; heals 
the lunatie boy, 194 ; predicts His 
Passion for the second time, 198; 
teaches His Apostles humility and 
self-denial, 199 

(iv) Ministrations in Percea 

Replies to question about divorce, 
205-207; blesses little children, 208, 
209 ; puts the rich young ruler to the 
test, 210, 211 ; reveals the danger of 
riches, 212, 213 ; promises the reward 
of self-sacrifice, 214 

(v) Last journey to Jerusalem and 
the Passion 

Predicts His sufferings for the third 
time, 215; rebukes the ambitious 
Apostles, 216 ; heals blind Bartimseus, 
220, 221 ; is anointed by Mary at 
Bethany, 257; enters Jerusalem in 
triumph, 222-224 ; declares the judg- 
ment of the barren fig-tree, 225; 
cleanses the Temple, 226 ; is ques- 
tioned by the Sanhedrin, 230; replies 
to the Pharisees respecting the tribute- 
money, 235 ; to the :-adducees respect- 
ing the resurrection, 237; to the 
lawyer, respecting the Command- 
ments, 240; puts His counter-ques- 
tion, 243; predicts the destruction of 
Jerusalem, and the end of the world, 
246-255 ; prepares for the Passover, 
260 ; institutes the Holy Eucharist, 
264; endures the agony at Gethse- 
mane, 269; is betrayed, 271 ; is tried 
before the Jews, 273-276; denied by 



306 



INDEX. 



29 c 
the 



St. Peter, 277; is tried before Pilate, 
280; is condemned, 283; crucified, 
285 ; dies, 289 ; is buried, 291 
(vi) Victory over the grave and As- 
cension 

Lies in the Tomb, 292 ; rises again, 
294.; is seen by Mary Magdalene, 
56 ; by the two disciples, 296 ; by 
Eleven, 297 ; gives H;s last 
charge, 298; ascends up into heaven, 
300; sitteth at the right Hand of God, 
301 
Jews, plot death of Christ, 256 
John the Baptist, his mission, 45-50 ; his 
appearance, 49 ; his diet, 49 ; his mes- 
sage, 49, 145 ; its effects, 49 ; baptizes 
our Lord, 51, 52 ; his baptism differs 
from Christian baptism, 50 ; imprisoned, 
58, 144; martyrdom of, 142, 147; burial 
of, 148 
John, son of Zebedee, call of, 61 ; especi- 
ally favored by Christ, 93, 189 ; life of, 
95 ; fiery zeal of, 96; ambition of, 216; 
sent to prepare the Passover, 261 
Jordan, fords of, 51 
Joseph, 137, 138 
Joseph of Arimathaea, 291 
loses, 290, 292 
Judaea, the scene of the first year of 

Christ's ministry, 90, 91 
Judas, surnamed Thaddseus, 99 
Judas Iscariot, account of, 100 ; agrees to 
betray Christ, 259 ; betrays Christ, 271 
Jude, epistle of, written by Judas, the 

Lord's brother, 99 
Justin Martyr, quoted, 12 

Kerioth, 100 

Kerza, 123 

KiDgdom of God, 116; distinguished as a 
threefold one, 116 ; coming with power, 
188, 189 ; greatest in, 199 ; not far from 
the, 242 

Kneeling, in prayer, 229 

Lamp under the Bushel, parable of, 114, 

Lamp-stand, the, 115 

Last days, the, 253-255 

Lasciviousness, 167 

Latchet, 48 

La2arus, 257 

Leaven, parable of, 178 ; of the Pharisees, 

178; of Herod, 179 
Lebbseus, 99 
Legion, 125' 
Leper, healing of, 70 
Leprosy, a type of sin, 70; cases of in Old 

Testament, 71 
Levi. See Matthew 
Levirate marriage, 238 
Life, saving it, 187 ; losing it, 187 
Locusts, 49 



Loaves, 152, 153 

Lord's Day, the, kind of work that may 
be done on, 88 

Lord's Supper, the, instituted, 264 ; diffe- 
rent names 0^264; meaning 0^265; 
benefits of, 265 ; true view of, 265, 266 ; 
worthy reception of, 266 

Lusts, of" other things, 113 

Machserus, fortress of, 144 

Magadan, 176 

Magdala, 176 

Magdalene, Mary. See Maiy Magdalene 

Malchus, 272 

Manuscripts of the Greek N. T., 24, 25 

Mark, St., his name, 7; changes in his 
name, 7 ; his parentage, 7 ; related to 
Barnabas, 7 ; his conversion, 7, 8 ; pro- 
bably converted by Peter, 8; not 
directly mentioned in the Gospels, 8, 
51 ; his early activity with Paul and 
Barnabas, 8 ; leaves them at Perga, 9 ; 
causes a dispute between Paul and 
Barnabas, 9 ; accompanies Barnabas to 
Cyprus, 9 ; with St. Paul at Romr , 
10 ; with St. Peter at Babylon, 10 ; v. ; h 
both Apostles at Rome, 11; later 
legends of his life, 11 

Mark, St., Gospel of, the author, n; time 
when written, 17 ; place, 18 ; language, 
18; for whom written, 16; relation to 
St. Peter, 12-15 ; relation to St. Mat- 
thew and St. Luke, 15, 16 ; characteris- 
tics of, 18-20 ; importance of the study 
of, 20; revised version of, criticised, 21- 
- 30 ; analysis of, 30-40 

Market-places, 158 

Marriage, the Levirate, 238 

Marriage, discourse on, 205 ; none ia 
heaven, 238 

Martyrdom of John the Baptist, 142, 147 

Mary Magdalene, account of, 290; comes 
to embalm Christ, 292, 293; Christ 
makes his first appearance to, 295 

Mary, the mother of James and Joses, 
290 

Mary, the mother of Mark, 7 ; an intimate 
friend of St. Peter, 7 

Mary, the sister of Lazarus, anoints 
Jesus, 257 

Mary, the Virgin, at the tomb. 288 

Matthew, St., feast of, 78 ; also called 
Levi, 78 ; meaning of name, 79 ; one of 
the twelve, 98 

Mediator, Jesus our, 219 

Messiah, meaning of, 45 

Messianic psalms, 243, 244 

Mighty works, 136 

Millstone, 203 

Miracles, classification of, (after West' 
cott) : 

(i) Miracles on Nature. 
1. Mirachs of Creative Power. 



INDEX. 



307 



a) The water made wine : Sec. 21, 
p. 3 2 

b) The bread multiplied 

a) Feeding of 5000: Sec. 71, p. 34 
/3) Feeding of 4000: Sec. 80, p. 35 

c) The walking on the water: Sec. 
7 2 » P- 34 

a. Miracles of Providence. 

a) Miracles of blessing. 

a) The first miraculous draught 

of fishes: Sec. 33, p. 32 
/3) The storm stilled : Sec. 61, p. 

y) The tribute money: Sec. 92, 

p. 35 
S) The second miraculous 

draught of fishes: Sec. 207, p. 40 

b) Miracle of judgment. 

The fig-tree cursed : Sec. 149, p. 38 
(ii) Miracles on Man. 

1 Miracles of Personal Faith. 

a) Organic defects (the blind). 

a) The two blind men in the 
house : Sec. 64, p. 34 

0) The two blind men near Jeri- 
cho : Sec. 143, p. 37 

b) Chronic impurity. 

a) The one leper: Sec. 37, p. 33 
/3) The ten lepers: Sec. 131, p. 37 
y) The woman with the issue: 
Sec. 63, p. 34 
3. Miracles of Intercession. 

a) Organic defects. 

o) The blind : Sec. 83, p. 35 
/3) The deaf and dumb : Sec. 79, 
P-35 

b) Mortal sickness. 

a) The nobleman's son healed, 
Sec. 27, p. 32 

/3) The centurion's servant heal- 
ed: Sec. 49, p. 33 

y) The paralytic : Sec. 38, p. 33 
3. Miracles 0/ Love. 

a) Organic defect. 

a) The blind man healed: Sec. 
08, p. 36 

b) Disease. 

a) The fever healed : Sec.3S,p. 33 
/3) The dropsy healed: Sec. 121, 

P- 36 
y) The withered hand restored: 

Sec. 42, p. 33 
S) The impotent man restored : 

Sec. 28, p. 32 
e) The infirm woman healed: 

Sec. 115, p. 36 

c) Death. 

a) The death-chamber. 

The daughter of Jairus raised : 
Sec. 63, p. 34 
0) The bier. 
The young man of Nain raised : 
Sec. 50, p. 33 



y) The tomb. 

Lazarus raised : Sec. 127, p. 37 
(iii) Miracles on the Spikit-World. 

1. Miracles 0/ Intercession. 

a) The healing of a demoniac : 
Sec. 65, p. 34 

b) A blind and dumb man: Sec. 55, 

P- 33 

c) The Syrophoenician's daughter 
healed: Sec. 78, p. 35 

d) The lunatic boy healed: Sec. 90 
P-35 

2. Miracles of Antagonism. 

a) The unclean spirit cast out: 
Sec. 34, p. 32 

b) The Legion cast out : Sec. 62, p. 

Mite, the widow's, 245 

Money-changers, 226 

Moses on the Mount of Transfiguration, 

190 
Mount of Olives, 223, 248, 268 
Mourning at funerals, 133 
Mustard seed, the parable of, it8 
Mystery of the kingdom, no 
Nathan ael, the same as Bartholomew, 

97 ; life of, 97, 98 
Nazareth, 51 ; Christ rejected at, 13s 
Nazarites, order of, 47 
Needle, eye of, 213 
New cloth, 80 
New wine, 83] 
Nicodemus, 29* 

Oath, not wrong to violate a rash, 145 

Offences, 202 

Offended, 113 

Oil, anointing with, 142 

Olives, Mount of, 223, 248, 268 

Origen, quoted, 13 

Original sin, 165 

Palsy, healing man sick of, 73 — 75 

Paneas, 183 

Papias, quoted, 12 

Parable, definition of a, 106; peculiar 
nature of a, no 

Parables of the O. T., 106 ; of our Sav- 
iour, 107 ; advantages of instruction by, 
107; why Jesus used, 109, txx j classifi- 
cation of ( after Lisco) : 

(i.) Parables -which represent the King?- 
dom of God as a Divine Power, 

1. The sower: Sec. 60, p. 34 

2. The growing seed: Sec. 60, p. 34 

3. The mustard seed: Sec. 60, p. 34 

4. The leaven : Sec. 60, p. 34 

5. The hid treasure: Sec. 90, p. 34 

6. The pearl of great price : Sec. 6b, p. 
34 

(ii.) Parables which have respect to the, 

Church as one whole. 
1. The barren fig-lrce: Sec. 114, p. 36 



308 



INDEX. 



2. The wicked husbandmen : Sec. 154, 
P- 38 

3. The great supper: Sec. 123, p. 37 

4. The wedding garment: Sec. 155, p. 
38 

5. The wheat and the tares : Sec. 60, p. 
34 

6. The draw-net and the house-holder: 
Sec. 63, p. 34 

(iii.) Parables which refer to the, en- 
trance 0/ individuals into the Church, 

1. The lost sheep : Sec. 125, p. 37 

2. The lost piece of silver: Sec. 125, p. 



, 3 Jhe 



3. lne prodigal son : Sec. 125, p. 37 
(iv.) Parables which relate to the faith 
of the members of the Kingdom. 

1. The laborers in the vineyard : Sec. 
140, p. 37 

2. The Phariseee and the publican: 
Sec. 134, p. 37. 

3. The friend at midnight: Sec. 108, p. 
36 

4. The unjust judge : Sec. 133, p. 37 

5. The two sons : Sec. 153, p. 38 

6. The rich man and Lazarus : ' Sec. 
125, P- 37 

7. The unprofitable servants : Sec. 126, 

P- 3 7 
(v.) Parables which relate to the love of 
the members of the Kingdom. 

1. The unmerciful servant : Sec. 93, p. 
-35 

2. The good Samaritan : Sec. 107, p. 36 

3. The rich fool: Sec. in, p. 36 

4. The unjust steward : Sec. 125, p. 37 

5. The two debtors : Sec. 53, p. 33 
(vi.) Parables which refer to the hope of 

Christians. 

x. The ten virgins : Sec. 165, p. 38 
2. The taleats : Sec. 166, p. 38 
3 The pounds: Sec. 145, p. 37 

Paralytic, healing of the, 73 — 75 

Passion of Christ. See sufferings of 
Chnst 

Pass jver, time Christ ate the, 261 ; two 
disciples sent to prepare the, 261 ; how 
celebrated, 262, 263 

Passover Psalms, 267 

Paul, St., missionary journeys of, 8 

Pella, 251 

Penny, 151, 258 

Persea, 91 

Perga, St. Mark deserts Paul at, 9 

Persecutions, 112, 214 

Peter, St., life of, 94, 95 ; call of, 61 ; mean- 
ing of his name, 94; his wife's mother 
healed, 65; present at the resurrection 
of Jairus' daughter, 93; his confession, 
182,184; his rebuke 185, 186 ; present 
at the Transfiguration, 93, 189 ; impet- 
uosity °->f, 186 ; with our .Lord on Olivet, 
93 ; sent to prepare the Passover, 260, 



261 ; his denials foretold, 267 ; protesta- 
tion, of, 268; his fall, 277 ; his repent- 
ance, 279; his visit to the sepulchre, 295; 
appearance of our Lord to, 297 ; his re- 
lation to St. Mark, 12 — 15; John the 
Presbyter's testimony concerning, 12; 
his influence in the composition of St. 
Mark's Gospel, 13; 

Pharisees, the sect of the, 80; watch 
Christ, 88 ; begin to plot against Jesus, 
89 ; confuted by Christ, 160 ; demand a 
sign from heaven, 176 ; warnings 
against, 178; condemned, 244 

Philip, call of, 61 ; life of, 97 

Phylacteries, the, 241 

Pilate, account of, 280 ; Jesus before, 281, 
282 

Pots, 161 

Powers, 136 

Prsetorium, 284 

Prayer, 69, 155 ; postures of, 229 

Preparation, the, 291 

Prophet, the office of a, 138 

Publicans, 80 

Punishment, eternal, 264 

Rabbi, 221 

Railing, 167 

Ransom, 219 

Redemption, 219 

Repentance, 49, 59, 141 

Responsibility, individual, 108; for the 

light we possess, 116 
Resurrection, of the body, 78 ; question 

of Sadducees concerning, 237-240; of 

Christ, 294 
Revised Version, criticised, 21-30 
Riches, discourse on, 212, 213 
Right hand of God, 276, 301 
Rocky places, 112 
Rome, Mark wrote for the Christians of, 

16,17 
Roofs, nature of, 74 
Rufus, 285 
Ruler of synagogue, 129 ; the rich young, 



Sabbath, breaking of, 85 ; made for man, 
86, 87; kind of work permitted on, 88 

Sacrament of the Altar. See Lord's Sup- 
per 

Sadducees, 143 ; leaven of, 179 ; descrip- 
tion of, 237 ; question of concerning the 
Resurrection, 237-240 

Salome, mother of James and John, 291 

Salome, daughter of Herodias, 146 

Salted with fire, 204 

Sanhedrin, description of, 230 ; lead Jesus 
to Pilate, 280 

Sandals, 141 

Satan, 186 ; existence of, 56 ; nature of, 
56; mode of action, 56; the prince of 



INDEX. 



309 



the devils, 64; the same as Beelzebub, 
102 ; kingdom of, 102; house of, 103 

Scandal, 113 

Scourging, by the Romans, 283 ; of Christ, 
283 

Scribes, their duty, 63 ; accuse Christ, 
101, 102 ; confuted by Christ, 159; con- 
demned, 244 

Sea of Galilee. See Galilee, Sea of 

Seed growing secretly, parable of, 116, 
117 

Seed, the four cases of, 108 

Self-denial, 187 ; reward of, 214, 215 

Self-righteousness, 80 

Sepulchre, Christ laid in Joseph's, 292 

Sermon on the Mount, 92 

Seven Sayings on the Cross, the, 288 

Shewbread, David and the, 85 

Sickle, 117 

Sidon, 91, 168 

Signs, 136; Pharisees demand, from hea- 
ven, 176, 177 

Simon of Cyrene, 285 

Simon Peter. See Peter 

Simon, the Canansean, life of, 100 

Simon, the leper, 257 

Simon, the Lord's brother. 100 

Sin, an eternal, 104; original, 165; its 
mode of action, 180 

Sins, forgiveness of, 75, 77 

Sisters of Christ, 138 

Son of God, 45, 290 

Son of Man, 76, 77, 185 

Sower, parable of, 106-108 ; explanation 
of, in, 112 

Speculator, 17 

Spikenard, 257 

Spirit, the Holy, descent of, 53; blas- 
phemy against, 103, 104 

Spirits, unclean. See Unclean Spirits, 
Demons 

Sti ling of the Tempest, 119 

Stone, the, which the builders rejected, 
235 

Stones, of the Temple, 246, 247 

Straightway, 61 

Stumble, 113 

Sufferings of Christ, 185, 194, 272, 384 

Sun, signs in the, 253 

Superscription on Cross, 287 

Supper, the Lord's. See Lord's Supper 

Swine, herd of, 125 

Synagogue, the, frequented by Christ and 
the Apostles, 63, 136 

Syrophcenician woman, daughter of, 167- 
170 

Tabernacles, the three, 191 

Table, Jews reclined at, 79 

Talitha cum 1 , 134 

Talmu'l, 164 

Tares in the field, parable of, 119 

Teaching, 139 



Tempest, stilling of the, 119 

Temple, Christ inspects the, 224 ; second 
cleansing of, 226 ; stones of, 246 ; build- 
ings of, 247 ; veil of, rent, 289 

Temptation the scene of the, 54 

Thaddaeus, life of, 99 

Thanks, g ving of, 175 

Thief, the penitent, 287 

Thomas, 297 ; despondency of, 98 ; doubt- 
ing disposition of, 98 

Thorns, among the, 113 

Thorns, crown of, 284 

Thoughts, evil, 166 

Tiberias, Sea of. See Galilee, Sea of 

Thle, written on the Cross, 287 

Tombs, 123 

Tongue, sins of, 173 

Tower, 233 

Trade, value of a, 138, 139 ; spirit of, 226 

Tradition, 160, 163, 164 

Transfiguration, the, 189-192 

Travail, beginning of, 249 

Treasury, the 245 

Tribulation, 112 

Tribute, question as to paying, 236 

Trinity, the, 54 

Triumphal entry into Jerusalem, 222-224 

Twelve, the, ordained, 92 ; gradually pre- 
pared for their work, 92 

Tyre, 91, 168 

Unbelief, 139, 197 

Unclean spirits, 63-65, 68, 91, 123, 124 
Uncleanness, source of, 165 
Unwashen hands, x6o 

Veil of the temple, rent, 289 
Vinegar, 288 

Vineyard, parable of the, 232 
Voice, the heavenly, 53, 54, 192 

Wars , and rumors of, 249 

Washing of cups and pots, 161 

Watches, 156 

Wicked Husbandmen, parable of the, 

232-234 
Widow's offering, the, 245 
Wild beas'.s, our Lord with, 57 
Wilderness, Christ tempted in the, 54, 55 
Wine-press, 233 
Wisdom, 136 

Withered hand, healing cf a man with, 87 
Woman with issue of blood, healing of, 

128-132 
Wonders, 136 
Works of Christ, 137 
World, predicts end of, 246-255 
Worm dieth not, 204 

Young ruler, the rich, 210 

ZaccVeus, 221 

Zealot, Simon the, 100 

Zebedee, a man of property, 62, 96 



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